'^f^ 


3 


•i«i«««aai»«^ 


^3 


• 

1 

LIBRA.RY 

OF  THE 

Thee 

)logical    Seminary, 

PRINCETON,    N.  J.      •      ,   ,        1 

.   ■ 

Case^ 

Diyiston i/..v:.. 

Shelf,  : 

~7 

Sectior. .  .             :^ 

9 

Book, 

No 

1   ■  _ 

^rj 


.■^? 


k.. 


TWENTY 


SERMONS 


ON     THE      FOLLOWING 


subjec'ts. 


VIZ. 


1.    The  Folly  and  Danger  of  Duplicity 
in  Religion. 

IL    The  Excellency  of  th«  human  Soul. 

in.    Jefus  Chrift  the  olily  Source  of 
Reft  and  Happinefs. 

IV.  The  Dominion  of  an  Omnipotent 
Deity  a  Realbn  for  Joy  and  Praife. 

V.  -% 

VI      >   ^^*"^'  *?<"*  excellent    than 
yjj     K        Faith  or  Hope. 

VIII.  Chrlfl  preaching  to  iIjC   Spirits 
in  Prifan. 

IX.  Redemption'by  the  £lood  of  Chrift. 

X.  7  TheConne£Hon  between  theDu- 

XI.  J    tics  and  Comforts  of  Religion. 


XII.  The  Obligations' to  Family- Re- 
ligion. 

XIII.  The  Ufefijincfs  and  Importance 
of  Religious  Education. 


xrv.  -) 
xv^    i 

XVL    J 


The  Table  of  the  Lord  ren- 
dered contemptible. 


XVII 
XVIII 


•y  Praftical  Obfervatlons  on  the 
j    y      Hiftory  of  Judas  and  his 


tragical  End. 


XIX.  Man  doomed  to  return  to  tlie 
Duft  from  whence  he  was  taken. 

XX.  The  Bleflcdnefs    of  thofe    wha 
have  nor  <een  and  j^t  have  believed. 


B     Y 


NDREw    Eliot,    D.  D. 

Pallor  of  a  Church  in  Boston. 


O    S     T     O  .-N     : 

by  John  Boyle  In  Mariborough-Strcct, 

MDCCLXXIV, 


wmm^ 


i  p"n  Mn  M  F^A  ^^  )m  w"^  I 

I  k.M   MM   Itt  h^M   K   ^M   k..^  J 


TO    THE 

Church  and  congregatiom 

To  which  the  Author  ftands  in  a 

PASTORAL  RELATION, 

My  Dear  Chrijlian  Friends^ 

IT  is  now  more  than  Thirty-two 
Years  fince  I  devoted  myfelf  to 
the  Service  of  your  Souls.    From 
that  Time  my  Studies  and  Endeavors 
have  been  employed  to  promote  your 
befl:  Interefls. 

The  mutual  Affection  there  hath 
been  between  us  during  the  Time  of 

mv 


iv       DEDICATION. 

my  Miniftry,  the  Harmony  and  Peace 
which  have  fubfifted  among  your- 
felves,  and  your  kind  Acceptance  of 
my  Labors,  have  been  no  fmall  Sup- 
port and  Encouragement  to  me,  a- 
midfl:  the  many  Difficulties  and  XrialsL 
which  unavoidably  attend  thePaftoral' 
Charge. 

In  the  Courfe  of  my  Preaching,  I 
have  not  meddled  with  abftrufe  Spe» 
culations  :  And,  as  far  as  Minifterial 
Fidelity  would  allow,  have  avoided 
Subjecls  of  Controverfy.  I  have  ra- 
ther defircd  to  imprcfs  on  your  Hearts 
and  my  own  a  deeper  Senfe  of  thofe 
great  and  important  Truths,  in  which 
good  Men  are  agreed,  and  which 
are  at  the  Foundation  of  all  Religion. 
Being  fully  perfuaded,  that  the  Pulpit 
was  not  defigned  to  be  a  School  of 
Difputation,  or  to  difplay  a  Minif- 
tcr's  Acquaintance  with  Science  falily 
fo  called.  My 


rmmrilkt 


b  E  D  I  C  A  T  I  O  N. 


chief  Aim  hach  been  to  be  a 

ufeful  Preacher To  be  an    Inftru- 

menc  of  building  you  up  in  Faith  and 

Holinefs  unto  eternal  Life Bkiled 

be    God    !  I  have    P^eafon    to    hope 
my  Labors   have  not  been  wholly  in 

vain. Ldo   not  mean  by  this,  to 

boaft  of  any  peculiar  Fidelity  or  Suc^ 
ccfs.  I  am  confcious  I  have  not 
done  the  good  I  might  and  ought  to 
have  done.— -The  Imperfections  which 
have  attended  my  Life  and  Miniflry 
are  a  conftant  Source  of  Humiliation 
and  Grief" — My  only  Hope  is  in  the 
Mercy  of  God  through  Jefas  Chrift. 
May  He  forgive  the  Defefts  both  of 
Preacher  and  Hearers  ! 

The  earneit  and  repeated  Delire  of 
a  great  number  of  you,  hach  brought 
the  following  Difcourfes  into  public 
View.  It  was  a  fufficient  Reafon  with 
me,  and  I  hope  it  will  be  thought  fo 

by 


IkH 


VI 


DEDICATION: 


by  others,  that  I  fhould  by  the  Publi- 
cation gratify  a  kind  and  obliging. 
People.  At  the  fame  Time,  I  am  not 
without  hopes,  that  thefe  Sermons 
which  I  prefent  you,  as  a  Mark  of  my 
AfFedion  and  Gratitude,  may,  by  the 
Ble/Ting  of  God,  promote  your  fpiritu- 
al  Advantage,  as  well  as  afford  you 
fome  Inftrudlion  and  Entertainment^ 
Very  few  of  them  were  chofen  by 
myfelf.  Several  were  defired  for  the 
Prefs  immediately  after  the  Delivery. 
It  was  more  agrcable  to  collefl:  them 
into  a  Volume  than  to  publilh  them 
fcparately. 

I  am  very  fenfible  they  will  not 
bear  a  critical  Infpeclion,  and  aik  the 
Candor  of  thofe  who  fliall  vouchfafe 
to  give  them  the  Perufal.  I  pretend 
to  no  great  Skill  In  Compofition  ;  and 
fomc  Allowance  will  he  made  for  the 

almod 


"^ 


£)  £  £)  I  e  A  T  I  O  N.      vii 

almoft   innumerable    Avocations    to 
Avhich  I  am  continually  expofed. 

I  the  more  readily  complied  with 
your  Requeft,  as  lam  aware  my  Life 
is  upon  the  Decline,  amd  that  I  mud 
IJiorcly  put  off  this  Tabernacle. 

I  have  only  to  requefl:  for  myfelf, 
that^you  would  fliew  me  the  fame 
Tendernefs,  while  I  abide  with  you, 
w^hich  i  have  hitherto  experienced. 
And  that  you  w^ould  continue  to  fa- 
vor me  with  your  Pray&rs,  that  I  may 
be  faithful  to  God  and  to  your  Souls, 
and  may  not,  Vv^hen  I  have  preached  to  ^^,, 
'  others,  be  myfelf  a  Caft-av/ay. 

God  forbid  !  that  I  fliould  ccafc  to 
pray^for  you,  that  your  Love  may  a- 
boufid  yet  more  in  Knowledge,  and  in 
1  Judgment.    That  ye  may  approve 

:'  thin2:s 


-rl 


•  •> 


Vlll 


D  E  D  I  C  A  T  I  O^N. 


things  that  are  excellent  ;  that  yc 
may  be  fincere,  and  without  Offence 
till  the  Day  of  Chrifl :  Being  filled 
with  the  Fruits  of  of  Rightcoufaefs, 
which  are  by  Jefus  Chrift  unto  the 
Glory  and  Praife  of  God. 

/  am, 

With  Jincere  refpeB, 
Tour  AffeBionate  Friend^ 
And  Servant  in  the  Go/pel, 

Andrew  Eliot. 


Botton,  May  2o:h, 


THE 


CONTENTS. 


SERMON      I. 

The  Folly  and  Danger  of  Duplicity  in  Religion. 

James     I.     8. 
A  double -minded  man  is  unjlable  in   all    his  ways. 

Page  I 

SERMON       II. 

*  The  Excellency  of  the  human  Soul. 

G    E    N    E    S    I    S       II.       7, 

And  man  became  a  living  fouL  27 

SERMON      III. 


Jefus   Chrift  the  only  Source  of  Red  and  Hap- 
pinefs. 

John     VI.     68. 

Shfn  Simon  Peter  anfwered  him.,  Lordyto  iD-homfoall 
we  go  ?  Thou  hajl  the  ivords  oj  eternal  life.       57 


A  2 


S  E  R< 


*►. 


The    C    O    N    T    E    N    T    S. 


SERMON      IV. 

The  Dominion  of  an  Omnipotent  E)eity  a  Realon 
for  Joy  and  Praife. 

Revelation  XIX.  6. 

Alleluia  :  for  the   Lord   God  omnipoteni  reigmth: 

79 

SERMON      V.    VI.    VII. 

Charity  more  excellent  than  Faith  or  Hope. 

iCoRINTHIANS       Xlli.     I3. 

And  now  abidetb  faiih^  hopCy  charity^  thefe  three  ; 
but  ths  great efi  of  thefe  is  charity.  i<?5 

SERMON      VIII. 

Chrift  preaching  to  the  Spirits  in  Prifon. 
\     Peter     III.     19,     ao. 

By  which  alfo  he  went  and  preached  unto  the  fpiriis 
in  prifon  •,  which  Jometimes  were  dif obedient,  when 
once  the  long  fuj^ering  of  God  waited  in  the  days  of 
Noaky  while  the  ark  was  a  preparing^  wherein  few^ 
that  is  eight  fouls ^''Js ere  fa-ved  by  water ^  177 

S     E     R     M    O    N       IX. 

Redemption  by  the  Blood  of  Chrift, 
Revelation     V.     9. 
^hou  wajl  Jlain    and  haft  redeemed  us  to  God  by  thy 
hlooa,  ao5 

S  E  R^ 


me    C    O    N    T    E    N    T    S.         xi 


SERMON      X.    XI. 

The  Connexion  between  the  Duties  and  Comforts 

of  Religion.  .^>%ftlif^'" 

Acts     IX.     3 1  r  j,#  p  t>  j  jr  g.  r^ 
* PF/;ilking  in  the  fear  of  the  Laffd^  anain  the  "^ 


comfort  of  the  Hoiy  Ghojl.  \  227 


^feo. 


Va    A      Vj    ^••: 


^l5'.'!^TrrYTvT.r-V 


S    E     R     M^O    N      X\tS^^Tny 

The   Obligations   to   Family-Religion. 

Joshua     XXIV.     25. 

■"*.,.;    But  as  for  me  and  my  houfe  we  will  Jerveihe 
Lord.  271 

SERMON      XIII. 

The  Urefulnefs  and  Importance  of  Religious  Edu- 
cation. 

Genesis     XVIII.     19. 

For  I  know  him^  that  he  will  command  his  children 
and  his  houfJoold  after  him,  and  they  fhall  keep  the 
way  of  the  Lord  to  do  juftice  a?jd  judgment.     295 

SERMON    XIV.     XV.     XVI. 

The  Table  of  the  Lord  rendered  contemptible^ 

M    A    L    A    C    H    I       I.       7. 

T£  fay  the  Talk  of  the  Lord  is  contempihle.     323 

S  E  R- 


xii        The    C     O    N    T    E    N    T    S; 


SERMON      XVII.     XVIII. 

Pra(5lical  Obfervations  on  the  Hiftory  of  Judas  and 
his  tragical  End. 

Matthew     XXVII.     3,  4,  5. 

Then  JudaSf  which  had  betrayed  him,  when  he  faw 
thai  he  was  condemned,  repented  himfelf,  and 
brought  again  the  thirty  pieces  sffdver  to  the  chief 
priejls  and  elders,  faying,  I  have  Jinn  i,  in  that  I 
have  betrayed  innocent  blood.  And  thfy  fatd^  What 
is  that  to  us  ?  fee  thou  to  that,  /nd  he  cnfi  down 
the  pieces  offilver  in  the  temple,  and  departed,  and, 
went  and  hanged  himfelf^  387 

SERMON      XIX. 

Man  doomed  to  return  to  the  Dull  from  whence 
he  was  taken. 
Genesis     111,   19. 
Duji  thou  art,  and  unto  duji  fjjalt  thou  return^    435 

SERMON      XX. 

The  Eleflrednefs  of  thofe  who  have  not  fccn  and 

yet  have  believed. 

John     XX.  29. 

Jefus  faith  unto  him,  Thomas,  becaufe  thou  hafi  feett 
me,  thou  haft  believed.  Bleffed  are  they  that  have 
nut  fan f  and  yet  have  believed.  45a 


SERMON    r. 


The  Folly  and  Danger  of  Duplicity  In  Religion; 


James  I.  8. 

yl  double  minded  man  is  tinJiahU  hi 
all  his  ways, 

IF  we  look  around  and  take  a  view  of  man- 
kind •,  we  find  multitudes  funk  into  the  low- 
eft  ftatc  of  degeneracy  j  either  immerfed  in 
vicious  pleafures,  or  engaged  in  unworthy  pur- ly 
fuits  ;  wliolly  negligent  of  God  and  their  mod  inV 
portant  ihterefts. — We  find  a  few,  a  very  few,  act- 
ing a  wife  and  rational  part,  attentive  to  the  truths 
of  religion,  and  making  the  will  of  God  the  rtf.e 
of  their  conduft. — Befides  thefe,  we  find  a  third 
'b-t ',  who  attempt  to  divide  their  hearts  betViteen 
God  and  the  world  ;  or  as  our  Saviour  expreffei  it, 
to  ferve  God  and  mammon.     They  defire  to  /iave 

B  iheir 


2  ^he  Tolly  and  Danger  of 

their  good  things  here  and  hereafter  too  ;  to  enjoy 
the  pleafures  of  fin,  and  praftice  the  duties  of  reli- 
gion at  the  fame  time.  In  confequence  of  this  di- 
vided ftate  of  mind,  they  are  uncertain  and  incon- 
ftant  ;  fometimes  for  God,  and  fometimes  for  Baal  : 
fometimes  th^ey  feem  to  be  men  of  religion  and  vir- 
tue, at  other  times  they  devote  themfelves  to  world- 
ly cares  and  pleafures,  as  if  there  was  no  God,  or 
they  had  no  connedion  with  him. 

*•*  A  double-minded  man  is  unftable  in  all  his 

v/ays." 

In  difcourfing  on  this  fubjed  I  Ihall  endeavour 

Firil,  To  explain  to  you  the  charafler  of  a 
double-minded  man. 

Secondly,  I  fhall  confider  the  inftablllty  of  con- 
du6t  which  is  the  confequence  of  fuch  a  flate  of 
mind. 


Vd 


Thirdly,  I   fhall   fet  before  you  the  fo^ly  and 
danger  of  fuch  a  temper  and  condu6t. 


.1  fhall  then  conclude  with  a  ferious  exhortation 
ti  all  to  devote  themfelves  to  God,  entirely  and 
without  any  referve. 

Firft,  I  am  to  fhew  what  it  is  to  be  double- 
mli^ded. 

We 


Dupliciiy  in  Religion.  j 

We  call  that  man  double-minded,  in  our   tranf- 
aflions  with  each  other,    who  at  one  time  profefles 
a  warm  regard  and  friendfhip  •,  at  another,  when 
perhaps  we  moft  need  his  help,  is  diftant  and  luke- 
warm,  difcovers  no  concern  for  our  interefl,   nor 
difpofition  to  ferve  us  -,  or  if  he   can  gain  any  ad- 
vantage to  himlclf,  forlakes  his  friend  and  betrays 
his  caufe.     Such  abfolute  deceit  and  hypocrify,  ar- 
guesn^a  mind  proof  againft  every  virtuous  confide- 
ration.     There  are  others  who  make  a  fair  appear- 
ance, and  would  do  fome  things   to   ferve  us,  but 
are  eafily  led  away  by  an  oppofite  intereft.  '  They 
do  not  intend  to  deceive  us 'in  their  profeflions  of 
friendfhip  ;  but  when  they  are  in  a  different  compa- 
ny, or  there    is    a  change  of  circumllances,    their 
difpofition  alters  -,  their    mind    is    divided  j    they 
are   wavering  and   uncertain  •,  not  knowing    how 
to  determine,   or  how   to  aft.     It  is   in  this  latter 
fenfe  theapoftle  fpeaks  of  a  double-minded  man  in 
the  text.     He  doth  not  intend    perfons  who    are 
guSMifdiredl  prevarication  and  faifhood  in   their 
prc^jJPons  of  religion,  and  who  ailume  a  charader 
which  they  know  doth  not  belong  to  them,  with  a 
defign  to  deceive  and   impofe   on  the  world  :  but 
he   fpeaks   of  thofe  who  are   diftraded  and  di- 
vided in  their  thoughts  -,  who  feel  at  lome  times  a 
warmth  and  zeal  for  God  and  the  caufe  of  virtue  ; 
but  at  other  times  are  languid  and  indifferent,  give 
themfelves  no  concern,  whether  religion  prevails  in 
their  own  fouls  or  the  fouls  of  others. — There  i£, 

as 


4  7' be  Folly  and  Dnr.gev  of 

as  critics  obferve,  an  antithefis,  or  oppofition  be- 
tween this  temper  and  what  was  before  faid  of  the 
blefied  God  •,  God  giveth  /imply ^  of  with  i\ftngk 
jnind-^hux.  the  other  is  douhle-min4^d^  and  deftitute 
of  that  fimplicity  and  (leady  goodnefs  which  God 
approves  and  enjoins  jone  while  refolving  upon  this 
and  another  upon  that.  Theexpreflion  intimates, chat, 
we  profefs  a  regard  to  God,  and  do  fome  things  i^, 
religion  ;  but  that  there  is  fome  other  intereft  which 
we  prefer  to  him,  or  which  hath  at  lead  an  equal 
place  in  qwt  hearts,  and  which  v^/c  canpoc  give  up;, 
for  his  fake.  It  implies,  that  God  is  at  times  in 
our  thoughts,  and  that  we  have  fome  faint  defires 
to  fecure  his  favor  and  approbation  :  but  that  our 
regard  is  not  fufiicient  to  carry  us  to  that  entire 
devotednefs  to  him  which  we  profefs  to.haye,  and 
v;hich  chriftianity  requires  -,  that  there  are  fome 
thing?,  fome  difficult  duties,  in  the  omiffion  of 
which  we  hope  the  Lord  will  pardon  his  fervants, 
and  make  fome  kind  allowance  for  our  particular 
circumltances,  connexions,  and  temptations. 

If  we  had  not  the  clearefl:  evidence  of  this  cri- 
minal duplicity,  vve  lliould  be  ready  to  think  it  im- 
pofTible  fuch  a  divided  fcate  of  mind  fhould  ever 
cxift.  Religion,  a  conformity  to  the  whole  will  of 
God,  is  fo  much  our  duty  and  intereft,  that  if  our 
minds  were  in  a  right  itate,  we  could  not  have  the 
Icaft  hcf:tation  about  any  part  of  chriftian  praclici\ 
The  blefied  God  is  fo  infinitely  fuperior  to  every  o- 

thcr 


Duplicity  in  Religion^  5 

ther  objcd,  that  we  ought  not  to  defire  any  thing 
in  comparifon  with  him.  Jefus  Chrift  is  fo  good  a 
friend,  and  hath  done  fo  much  for  us,  that  we 
fhould  never  think  any  thing  too  much  to  do  for 
him.  We  {hould  account  his  yoke  to  be  eafy  and 
his  burden  light :  and  rejoice  in  every  opportunity 
to  teftify  our  gratitude  and  efteem.  But  fo  it  is ; 
there  are  double  minded  men  j  fcripture  and  expe- 
rience make  it  too  evident  to  be  denied.  It  will 
be  well,  if  this  charafler  doth  not  in  fome  degree 
belong  to  us.  'Tis  true,  God  deferves  all  our  love, 
and  if  we  faw  things  in  their  juft  light,  and  had  no 
wrong  bias,  we  Ihould  not  judge  or  a£t  amifs  in 
this  or  any  other  inftance.  But  the  cafe  is  far  o- 
therwife,  our  minds  are  weak  and  ignorant,  there 
is  in  us  an  evil  propenfity,  fomething  which 
makes  it  difficult  to  confider  religious  truths  with 
that  attention  and  impartiahty  they  deferve.  Our 
natural  fondnefs  for  earthly  and  fenlual  objefts 
darkens  our  underitanding,  perverts  our  judgment, 
and  often  makes  things  appear  quite  different 
from  what  they  are  -,  or  quiets  our  minds  when  we 
know  we  do  amifs. 

The  bounds  which  God  hath  fix5d  to  the  grati- 
fication of  our  natural  inclinations  are  not  merely 
arbitrary  conflitutions,  they  are  fixed  by  infinite 
wifdom,  and  by  them  God  defigns  our  advantage, 
as  well  as  his  own  honor.  The  law  of  God  is  the 
rule  by  which  we.  arc,  to.  ^^Qvern  ourfelves  j  this  law 

is 


6  ^'he  Folly  and  Danger  of 

is  holy,  juft,  and  good.  Reafon  and'confciencc 
therefore  urge  us  to  comply  with  it's  requirements  ; 
they  didate  to  us,  thefe  things  ye  ought  to  do  and 
thofe  to  leave  undone  ;  but  our  flefhly  appetites 
and  inclinations  too  often  prevail  againfl  reafon 
and  confcience  ;  they  either  filence  this  ftill  fmall 
voice,  or  perfuade  us  to  difregard  it. 


God  who  is  perfedlly  acquainted  with  the  weak- 
nefs  and  perverfenefs  of  the  human  heart,  knowing 
that  we  fhould  be  likely  to  difregard  naked  pre- 
cepts, though  founded  in  the  higheft  reafon,  hath 
enforced  his  law  by  the  moft  powerful  fandtions ; 
fanflions  moil  wifely  adapted  to  operate  on  our 
hopes  and  fears,  thofe  leading  paflions  in  human 
nature,  and  which  if  fuitably  attended  to,  could  not 
fail  of  producing  their  genuine  efFe6t ;  but  men  are 
awfully  inattentive  to  thefe  weighty  and  interefting 
confiderations,  they  put  far  away  the  evil  day,  and 
forget  God  amidft  the  cares  and  amufements  of 
life.  They  do  not  at  once  become  wholly  negli- 
gent of  the  things  that  belong  to  their  peace,  nor 
fmk  into  a  ftupidity  fo  diilionorable  to  their  rea- 
fonable  nature.  Confcience  gives  many  alarms, 
and  fometimes  they  have  a  lively  fenfe  of  the  pow- 
er and  wrath  of  God  ;  they  confider  and  are  afraid 
of  him. — There  are  none,  at  lead  none  under  the 
gofpel,  who  have  not  at  times  a  perfuafion  of  the 
Being  and  Perfedtions  of  God,  a  view  of  the  evil 
nature  and  dangerous  confequences  of  fin,  and  who 

do 


Duplicity  in  Religion,  f 

do  not  lee  the  necefiity  of  a  ipiritual  change,  and 
an  intereft  in  the  great  atoning  facrifice ;  the  truths 
of  the  gofpel  are  imprefled  on  their  hearts  by  the 
Spirit  of  God.  By  embracing  thefe  happy  feafons 
and  attending  to  the  divine  influences,  thay  might 
become  good  men  and  fincere  chriftians  ;  fo  that 
it  is  their  own  fault  they  are  nor.  While  their 
minds  are  thus  roufed  and  affefted,  they  feel  a  dif- 
relifli  for  fenfual  and  worldly  objefts  •,  they  cannot 
enjoy  them  with  any  degree  of  fatisfaftion  j  they 
fee  that  thefe  are  not  able  to  afford  reft  to  their 
minds  ;  they  are  excited  to  prayer,  that  God  would 
corre<5l  what  is  amifs,  and  juftify  them  freely  by 
his  grace  through  the  redemption  there  is  in  Chrift 
Jefus. — Thefe  awakenings  do  not  prove  a  change 
of  heart,  they  are  no  evidence  that  we  love  God  or 
his  ways.  They  fometimes  terminate  happily,  fin-' 
ners  obtain  the  mercy  they  feek,  and  become  the 
children  of  God  by  faith  in  Chrift  Jefus— and  if  it 
is  not  always  the  cafe,  it  is  becaufe  they  quench 
the  Spirit,  grow  carelefs  and  fecure,  neglefl  God, 
and  indulge  to  a  vicious  courfe.  Inftances  of  fuch 
apoftacy  we  too  often  fee. 

It  is  not  without  fome  ftruggles,  that  any,  cfpeci- 
ally  young  perfons  who  have  had  a  good  educati- 
on, lofe  thefe  impreffions  of  religion.  Before  Con- 
fcience  is  filenced,  they  ftrangely  hefitate  and  ba- 
lance, as  if  they  were  at  a  lofs  what  to  do  or  which 
way  to  turn.  Sometimes  this  motive  preponde- 
rates, 


S  The  Polly  end  Banker  of 

rates,  and  fometimes  that,  they  halt  between  two 
opinions,  which  is  in  effed  to  have  no  opinion  at 
alh  A  fenfe  of  danger  may  awaken  and  alarm  xis, 
aind  piit  us  on  enquiring  how  we  may  efcape  it, 
but  it  cannot  produce  love  to  God  or  fincere  de- 
light in  him.  Until  we  love  God,  we  cannot  prefer 
him  to  every  thing  elfe  -,  and  until  we  prefer  him 
to  every  thing,  it  is  not  to  be  expefted  we  fhould 
give  up  every  thing  for  his  fake.  'Tis  true,  fpiri- 
tual  and  eternal  things  are  infinitely  more  valuable 
than  any  thing  this  world  hath  to  offer,  but  we  do 
riot  fee  their  worth  and  importance,  until  we  have 
a  fpiritual  tafte  and  relifh,  or  are,  as  the  fcripturc 
exprefies  it,  fpiritually  minded,  Befides,  the  things 
of  the  world  are  prefent  with  us,  white  the  motives 
of  religion  are  fetch'd  from  thofe  that  are  future 
and  invifible  ;  and  every  one  knows  that  objeds, 
which  are  prefent  ftrike  us  more  forcibly,  than 
thofe  that  are  diftant ;  though  the  latter  are  of 
much  more  worth  and  importance.  If  thcfe  fu- 
ture objcfts  fometimes  appear  real,  fo  as  to  put  us 
on  feeking  them,  yet  it  is  difficult  to  maintain  a 
fenfc  of  their  reality,  or  to  keep  them  conftantly  in 
view.  And  if  they  are  real,  yet  their  futurity  is  a 
circumftance  which  prevents  our  attending  to  them 
as  we  ought.  As  they  are  future,  we  arc  ready  to  ima- 
gine we  Ihall  have  time  enough  to  think  of  them, 
and  we  will  take  fome  more  convenient  feafon  for 
it.  We  fliall  not  feel  the  evil  threatned,  or  partake 
of  the  good  promifed,  till  this  life  is  ended  -,  wo 

may 


DupUcity  in  Religion,  ^' 

may  therefore  purfue  the  world  at  prefent,  and  af* 
tcr  fome  time  provide  for  futurity. 


It  is  impofTible  that  men  fliould  rufh  voluntarily 
into  ruin  :  as  much  as  we  are  attached  to  the  plea- 
fures  of  fenfe,  we  fhould  not  indulge  to  them,  if 
we  were  perfuaded  that  this  indulgence  would  cer- 
tainly be  followed  with  remediiefs  deltruction,  and 
Iiad  a  clear  viev/  of  that  deftruftion  before  us.  One 
reafon  therefore  why  men  are  divided  between  God 
and  the  world,  is  that  they  have  fome  fenfe  of  the 
danger  of  fin,  but  not  deep  enough  to  conquer 
their  inclinations  to,  nor  to  deter  them  from  the 
praflice  of  it. 

Another  reafon  is,  that  they  hope  by  attending 
one  duty,  to  atone  for  their  neglefl  of  another;  and 
by  avoiding  fome  fins,  to  make  up  for  the  practice 
of  many  others.  They  are  taught  that  God  is  noc 
ftri(5t  to  mark  iniquity,  that  he  is  gracious  and  mer- 
ciful, flow  to  anger  and  of  great  kindnefs,  and  they 
flatter  themfelves  that  he  will  overlook  many  fail- 
ings in  perfons  who  do  fo  much.  If  they  are  noc 
quite  fo  righteous,  fo  benevolent,  fo  circumfpeifl  as 
they  ought  to  be,  yec  they  attend  ordinance*:,  and 
have  a  great  zeal  for  godlinefs.  Or  if  they  negledt 
the  duties  of  piety,  yet  they  wrong  no  one,  they  ars 
fober  and  temperate,  they  do  many  kind  offices  to 
their  neighbours,  and  give  aims  of  all  they  poffcfs. 
This  is  a  fcheme  finely  adapted  to  the  corruption^?; 

C  of 


10  ^he  Folly  and  Dan^Sr  of 

of  the  human  heart,  according  to  which,  every  one 
may  keep  his  own  iniquity.  Thus  men  divide 
their  hearts  between  God  and  mammon,  and  vainly 
attempt  to  ferve  them  both,  in  oppofition  to  the  voice 
of  reafon  and  Icripture,  which  plainly  teach,  that 
we  cannot  ferve  two  mafters,  and  that  no  one  whol'e 
heart  is  thus  divided  hath  any  meafure  of  fincerity 
in  his  pretences  to  religion. — If  I  do  not  love  God 
above  the  world  and  every  thing  in  it,  I  do  not  love 
him  at  all.  If  I  am  not  willing  to  give  up  all  for 
the  fake  of  Chrift,  I  am  not  his  difciple.  The  blef- 
fed  God  delerves  the  higheft  regard,  he  requires 
the  whole  heart,  and  if  any  objcifl  fnare  our  affec- 
tion and  efteem  with  him,  or  is  allowed  a  place  in 
our  hearts  in  oppofition  to  him,  it  fliews,  that  we 
have  no  true  religion,  whatever  we  profefs.  But  I 
would  not  anticipate  what  belongs  to  another 
head.  Let  us. 

In  the  fecond  place  confider  the  inftahllity  of 
condud  which  is  the  natural  confequence  of  a  divi- 
ded ftate  of  mind. 

Where  there  is  a  fettled  principle  of  adlion,  whe- 
ther it  be  good  or  bad,  the  courfe  of  life  will  be 
correfpondenu.  The  man  who  hath  his  heart  fet  on 
this  world,  and  \yho  chules  to  enjoy  the  pleafures  of 
fin,  keeps  this  point  m  view,  and  fteadily  purfues 
that  which  is  the  obje6l  of  his  choice.  He  endea- 
vors to  luppr'efs  the  didates  of  confei^nce,  and   to 

overcome 


Duplicity  in  Religion.  1 1 

overcome  the  fears  and  objedions  which  arife  in 
his  mind.  He  is  uniform  -,  he  is  earncft  to  reach 
the  mark  he  aims  at. — On  the  other  hand,  one 
who  hath  a  fupreme  love  to  God,  and  fincerely 
devoted  himfclf  to  his  fervice,  hath  a  Itedfaft  per- 
manent principle,  that  influences  all  his  condud. 
He  confiders  himfelf  as  always  in  the  prefence  of 
God,  and  when  tempted  to  fin,  cries  out  with  the 
holy  Patriarch,  "  how  fliall  I  do  this  great  wicked- 
nefsand  fmagainftGod  !"  This  principle  of  divine 
love  isalfoa  powerful  dim ulus  to  right  practice,  and 
gently  confl rains  to  holy  obedience.  A  chriftian's 
higheft  ambition  is  to  be  like  Him  who  is  thegreateft 
and  the  beft  of  Beings.  His  moftearneildefireisto 
ferve  and  glorify  Him  who  hath  laid  him  under 
the  ftrongeil  obligations.  His  moll  raifed  expec- 
tations are  of  enjoyingHim,who  is  theinexhauftible 
Iburce  of  all  good.  Thefe  hopes  are  (Irengthened 
by  the  experience  he  haih  of  the  pleafure  which  at- 
tends the  practice  c>i:  holincfs  in  this  life.— This 
pleafure, "though  greatly  interrupted,  and  mingled 
with  a  thoufand  doubts  and  fears,  doth  yet  far  ex- 
ceed all  the  pleafures  of  fin,  and  fometimes  a- 
rifes  to  joy  unfpeakable  and  full  of  glory.  All  this 
delight  a  chriftian  confiders  asonly  a  fmall  prelibati- 
on  of  that  fulnels  of  joy,  which  the  golpel  allows 
him  to  hope  for  _through  Jefus  Chrift. — You  can- 
not wonder  that  one  who  is  poflefTed  of  fuch  prin- 
ciples, who  believes  the  truth  of  religion,  and  hath 
fuch  joyful  expeflations,  is  fixed  and  determined 
in  his  courfe  of  action  •,  that  he  is  in  the  language 


12  'The  Folly  and  Danger  of 

of  the  apoftle,  "  fledfaft,  immoveable,   always  a* 
bounding  in  the  work  of  the  Lord." 


But  a  man  whofe  mind  is  perpetually  flufluating 
between  God  and  the  world,  and  cannot  deter- 
mine which  to  prefer,  will  always  be  wavering  and 
nnfteady  in  his  praflice  •,  he  will  turn  this  way  or  that 
according  to  the  motive  which  happens  at  the  time 
to  be  predominant.  "  Unftable  as  water,  he  can- 
not excell."  His  charafter,  like  his  conduct,  is 
dubious  and  uncertain,  you  cannot  well  pronounce 
him  a  man  of  the  world,  and  certainly  he  is  not  a 
chriftian.  Chrift  will  not  own  him  to  be  adifciple, 
and  he  is  miftaken  if  he  thinks  favourably  of  him- 
felf.  As  the  apoftle  fpeaks  of  thofe  who  are  defti- 
tute  ot  charity,  one  of  fuch  a  fickle  inconftant  mind 
is  nothing  -,  he  is  nothing  in  the  fight  of  God  ;  he 
hath  no  real  worth  and  excellency  j  he  is  truly  odi- 
ous,'andiu{lly  contemptible -,  and  in  fuch  a  divided 
flate  of  mind  he  can  do  nothing  to  any  purpofe. 
He  cannot  give  himfelf  an  unbounded  latitude  in 
vice,  becaufe  he  retains  fome  belief  of  the  being 
and  pcrfedions  of  God,  and  fears  to  difpleafe  and 
offend  him.  He  hath  fo  much  fenle  of  religion, 
that  he  is  at  times  very  ferious  and  thoughtful, 
vv'ifhes  he  could  be  achriftian,  is  willing  to  do  fome 
things  which  God  requires,  and  refolves  to  repent 
and  reform  ;  but  when  he  meets  his'  vain  com- 
panions, hath  a  fudden  profpecl  of  great  gain,  or 
of  gratifying  fome  favorite  inclinationj  the  tempta- 
tion 


Duplicity  in  Religion^  13 

tion  is  too  ftrong,  he  is  led  away  and  enticed, 
Sometimes  he  is  watchful  and  circumfpe<5l,  devout 
and  regular,  and  fcems  to  be  a  man  of  piety  and 
virtue  ;  at  other  times,  the  world  engroffes  his 
heart,  and  he  is  overwhelmed  in  the  cares  and 
pleafures  of  it.  One  day,  he  fees  the  importance 
of  religion,  and  determines  to  make  it  the  great 
bufinefs  of  life  ;  another,  he  is  forgetful  of  God, 
and  behaves  as  if  there  was  no  life  after  this.  At 
one  time  you  fee  him  profefling  a  zeal  for  God,  and 
making  a  (hew  of  fanftity  ;  at  another  indulging 
himfelf  in  pradices  diredly  contrary  to  all  the  rules 
of  the  gofpel  of  Chrift, 

Such  an  inconfiftency  of  condud  is  not  always 
owing  to  a  formed  defign  to  impofe  on  the  world. 
Thefc  religious  appearances  are  not  abfolute  hypo- 
crify  and  deceit.  Thefe  men  often  think  them- 
felves  better  than  they  are,  and  intend  to  be  what 
they  profefs.  But  their  hearts  deceive  them,  be- 
caufe  they  have  no  acquaintance  with  the  tranf- 
forming  energy  of  divine  tryth — they  have  no 
fettled  principle  of  aftion  to  govern  them,  and  to 
oppofe  to  the  temptations  with  which  they  are  af- 
faulted,  and  fo  are  eafily  overcome.  Their  hearts 
are  not  "  right  with  God",  and  therefore  they  are 
•"  not  ftedfaft  in  his  covenant". 

III.  Let  us  now  in  the  third  place  confider  the 
folly  and  danger  of  fuch  a  temper  and  conduifi:  as 
I  have  defcribed.  If 


m 


14  '^ke  Folly  and  Danger  of 

If  there  was  no  other  confideration  than  the 
anxiety  and  uncafinefs  which  a  fickle  irrelolute 
temper  ncceffarily  produces  -,  methinks  this  fhould 
determine  and  fettle  us.  The  double-minded  man 
is"  like  the  troubled  lea,  which  cannot  reft,  whofe 
waters  caft  up  mire  and  dirt."  Or  as  it  is  exprefT- 
ed  in  the  context,  "  He  that  wavereth  is  like  a 
wave  of  the  fea,  driven  with  the  wind  and  tofled." 
*'  Thofe  iniperfdft^  and  undetermined  imprefll- 
ens  of  religion  which  he  feels,  ferve  rather  to  per- 
plex and  torment,  than  guide  and  fecure  him." 
The  fenfe  he  has  of  divine  things  will  not  fufFer 
him  to  be  eafy  and  at  reft  in  a  vicious  courfe  ; 
but  is  not  fufficient  to  produce  that  peace  and  qui- 
etnefs  which  is  the  genuine  efFe6b  of  true  religion. 
He  is  ever  finning  and  repenting,  refolving  and 
breaking  his  good  refolutions.  A  man  thus  torn 
and  diftrafted  muft  doubtlefs  be  very  miferable.  He 
enjoys  no  comfort  here,  he  can  have  no  rational 
profpeft  of  happinefs  hereafter.  For  whatever  fhew 
fuch  men  make  of  religion,  they  are  ftrangcrs  to 
God  and  the  fervants  of  fin.  • "  Let  not  that  man" 
lays  the  apoftle,  "  think  that  he  fliall  receive  any 
thing   of  the  Lord." 


In  matters  perfedlyindifFcrent,  a  man  maychufe 
this  or  that,  or  he  may  hefitate  and  prefer  neither, 
and  yet  be  fafe.  But  this  is  not  the  cafe  in  matters 
of  religion;  here  is  no  fuch  thing  as  neutrality. 
God  requires  the  heart,  he  demands  our  time,  our 

talents, 


"^  Duplicity  in  Religion*  15 

talents,  and  he  will  admit  of  no  competitor  ;  the 
nature  of  the  thing  admits  of  none.  God  is  our 
rightful  Lord  and  Sovereign,  there  is  a  neceflary  re- 
lation between  him  and  us  ;  from  whence  refults  an 
unavoidable  obligation  upon  us  to  love,  obey  and 
ferve  him.  He  neceflarily  requires  us  to  be  holy 
as  he  is  holy.  Now  every  one  is  holy,  or  he  is 
no!»  He  loves  God,  or  he  doth  not.  There  is  no 
medium.  The  holinefs  of  the  bed  is  not  perfeifl  i 
inourprefent  imperfedl  ftace,  who  is  there  that  doeth 
good  and  finneth  not  ?  But  when  the  mind  is  deter- 
mined  for  God,  and  we  fmcerely  aim  at  a  conform- 
ity to  his  nature  and  will,  without  any  limitation 
or  exception,  we  are  holy  according  to  the  gracious 
tenor  of  the  gofpel  of  Chrift. 

This  holinefs  doth  not  confiil  merely  in  an  ab- 
ftinence  from  grofs  fin,  or  an  external  or  partial  o- 
bedienceto  the  commands  of  Chrift.  It  is  an  inward 
principle.  It  fuppofes  that  we  have  afupreme  re- 
gard to  the  Lord  our  Maker.  That  we  love  the  work 
as  well  as  the  reward.  Thatourobedience  is  free  and 
unconfl  rained,  and  that  we  canchearfully  obey  all  his 
com.mandmencs.  All  who  have  not  this  inward  prin- 
ciple of  holinefs  are  the  "  fervants  of  corruption." 
Some  are  more  abjed  (laves  than  others,  but  all  are 
more  or  Icfs  in  fubjeclion.  It  is  not  our  having 
good  thoughts  now  and  then,  nor  our  purpofing 
that  we  will  feme  time  or  another  become  the  fer- 
vants of  God  J  nor  our  refolvingon  the  prefenttime, 

and 


i^  T^he  Folly  and  Danger  of 

and  doing  fome  things  that  are  right  and  fitinconfe- 
quence  of  fuch  refolutions,  that  will  prove  us  to  be 
holy  ;  nnlefs  we  determine  to  change  every  bad 
habit,  to  leave  every  wicked  praflice,  and  to  make 
the  will  of  God  our  only  rule.  It  is  not  the  lay- 
ing a  reftraint  on  our  lufts  for  a  time,  or  being  al- 
iTjoft  perfuaded  to  be  chriftians,  that  will  con- 
ftitute  us  heirs  of  the  promifes.  So  much  as  to 
hefitate  in  fo  plain  and  important  a  cafe  (hews  the 
prevalency  of  our  corruptions,  and  that  fin  hath  do- 
minion over  us.  "Their  heart  is  divided  j  now  fhall 
they  be  found  faulty".*  Such  as  thefe  will  have  no 
advantage  of  their  temporary  refolutions  and  par- 
tial reformations.  They  will  be  accounted  and 
treated  as  children  of  difobedience.  Would  an 
earthly  prince  look  upon  a  rebel  fubjed,  with  ap- 
probation ?  Would  he  receive  him  into  favor,  re- 
ward and  honor  him,becaufe  he  had  fome  thoughts 
of  returning  to  his  duty,  which  he  never  put  in 
execution  ?  Or  becaufe  he  hefitated  a  great  while 
and  never  came  to  a  conclufion  ?  Would  not  his 
irrefolution  in  a  caufe  where  his  duty  was  fo  plain, 
be  an  additional  affront ;  and  aggravate  rather  than 
extenuate  his  guilt  ? 

Irrefolution  •  produces  delay,  and  delays  in  this 
cafe  are  exceeding  dangerous,  becaufe  this  is  the 
only  time  of  our  probation,  ai|d  this  time  may  be 
very  fhort.    Nothing   is  more  uncertain  than  the 

life 

*      Hof.    10.   2, 


BupJiciiy  in  Religion,  ff 

life  of  man]  Wc  know  not  what  a  day,  what  an 
hour,  what  a  moment  may  bring  forth  ;  as  death 
leaves  us  judgment  will  find  us,  which  will  de- 
termine our  flate  forever.  There  is  no  time  after 
this  life,  to  corred  any  miftakes  we  have  made  du- 
ring our  continuance  here.  It  is  therefore  of  in- 
finite confequence  that  we  die  well.  Every  time  we 
put  off  this  important  concern,  we  do,  for  ought 
we  know,  confign  ourfelves  to  everlafting  deftrudli- 
on  ;  becaufe  if  we  die,  during  this  delay,  this  will 
be  the  certain  confequence.  It  will  not  avail,  that 
weal  ways  defigned  tofet  about  this  great  work,  this 
only  fhews  that  we  were  convinced  of  it's  neceflity; 
and  of  confequence,  that  in  delaying,  we  have  aded 
againft  the  light  of  our  own  minds.  If  we  neglect 
the  prelent  time,  we  know  not  that  we  fhall  have 
any  other.  We  ought  not  therefore  to  hefitate  a 
moment,  but  to  fet  about  the  work  of  repentance 
immediately  j  we  fhould  make  hafle,  and  make  no 
delay,  to  keep  the  commandments  of  God.  If 
there  was  any  doubt  what  was  our  duty,  or  what 
was  our  intereft,  our  condud  might  admit  of  fomc 
excufe.  But  in  fo  great,  fo  neceffary  a  work,  upon 
which  an  eternity  depends,  irrefolution  is  a  crime ; 
it  is  a  crime  which  carries  it's  own  punifhment  with 
it,  in  that  difquietude  it  neceflarily  occafions,  and 
which  expofes  to  greater  mifery  than  we  can  now 
conceive  of. 

I   am   to  conclude  with  a   ferious  exhortation 
to  all,  to  give  their  hearts  to  God  wholly  and  with- 

D  out 


'I'B  7'he  Polly  and  Bangei*  of 

out  any  referve.  And  here  I  obferva  in  the  firfl: 
place, — Religion  is  nor  afidlion.  Yon  havefuiiicien£ 
evidence  of  thegregt  truths  on  which  it  is  founded. 
An  heathen  poet  once  faid.  Fear  firft  made  Gods  : 
and  others  have  reprefented  religion  as  the  contri- 
vance of  fome  cunning  politician.  There  is  no 
lefs  folly  than  impiety  in  thefe  w;ld  aflertions. 
The  being  of  God  is  capable  of  demonftration. 
*'  The  invifible  things  of  God  are  clearly  feen,  be- 
ing underrtood  by  the  things  that  are  made, 
even  his  eternal  power  and  Godhead,"  and  he 
who  can  believe,  that  all  things  came  into  fuch  a 
ilate  as  we  find  them  in,  by  mere  chance,  or  wirh- 
out  counfel  and  defign,  is  prepared  to  deny  firft 
principles,  and  to  hold  both  fides  of  a  contradicfti- 
on. 


If  there  is  a  God,  if  he  is  fuch  a  holy  wife  and 
good  Being,  as  he  is  reprefented  to  be,  he  cannot 
be  an  unconcerned  fpediator  of  the  conduct  of 
moral  agents.  He  mull  will  their  conformity  to 
himfelf,  and  his  own  holy  nature.  He  muft  be 
difpleafed  with  thofe  who  oppofehis  will  by  a£ting 
contrary  to  it.  He  muft  be  pleafed  with  thofe 
who  love,  ferve  and  obey  him.  He  muft  be  difpof- 
ed  topunilh  the  one,  and  reward  the  other.  I  own, 
upon  the  principles  of  what  is  called  natural  religi- 
on, we  canno^  determine  that  God  will  reward  a 
creature  who  hath  deviated  from  the  path  of  duty, 
as  it  is  evident  all  the  children  of  Adam,  capable 

of 


Duplicity  in  Religion^  ic^ 

«f  moral  aclion,  have  done.  Here,  revelation 
comes  to  our  help.  We  are  told,  how  God  may 
bejuli,  and  yet  juflify  the  fmner  who  believes  in 
Jefus. — I  go  on  therefore  to  fay. 


The  revelation  we  have  of  God  and  of  his  will 
is  the  truth.  We  run  no  hazard  in  trufting  to  it, 
and  in  venturing  the  falvation  of  our  fouls  upon 
if.  The  evidence  of  this  revelation  refts  on  the 
perfedions  of  God.  It  would  be  no  way  confif- 
tent  with  the  natural  notions  we  have  of  God,  to 
fufFer  fuch  things  to  be  done  in  favor  of  a  falfe  re- 
ligion,  as  makes  the  aflent  of  an  honell  and  enquir- 
ing mind  reafonable,  if  not  neceflary.  The  chrif- 
tian  religion  is  from  God.  All -the  do6lrines  and 
precepts  of  it  are  divine.  The  more  we  examine 
them,  the  more  do  we  fee  of  the  wifdom  and  good- 
nefs  of  God  in  them.  We  are  not  called  to  follow 
cunningly  devifed  fables.  The  gofpel  delivers  the 
words  of  truth  and  ibbernefs.  We  are  required  to 
believe  nothing,  but  what  we  fee  reafon  to  believe  ; 
and  to  do  nothing,  but  what  it  is  right  and  fit  we 
flioulddo.  "  He  hath  fiiewed  thee,  Oman,  what  is 
good  ;  and  what  doth  the  Lord  thy  God  require 
©f  thee,  but  to  do  juftly,  and  to  love  m^rcy,  and  -to 
walk  humbly  with  thy  God  ?"  God  requires  of 
us  to  believe  in  his  Son  •,  to  repent  of  our  fins  -,  to 
be  holy  in  all  manner  of  converfation.  For  our 
excitement,  he  promifes  the  molt  glorious  rewards 
to  himwhobelievesj  repents,  and  obeys  the  gofpel ; 

and 


20  'The  Folly  and  Danger  of 

and  threatens  the  mofl:  amazing  punifhments  to 
the  wicked  and  ungodly.  In  the  one,  we  fee  his 
infinite  grace;  in  the  other,  we  behold  his  awful  juf- 
tice  •,  and  in  both,  we  fee  how  wifely  the  fanflions 
of  his  gofpel  are  calculated  to  produce  obedience 
to  it.  Men,  under  the  government  of  their  lufts, 
are  apt  to  form  objeflions  againfl:  the  degree  of 
the  punilhment  threatned  ;  and  they  fometimes  al- 
moft  perfuade  themfelves,  that  God  will  not  exe- 
cute his  threatnings.  We  eafily  believe  what  wc 
wifh  may  be  true.  But  how  little  efFecl  would  any 
punilhment  Ihort  of  what  is  threatned  have  upon 
men,  when  even  thefe  threatnings  are  in  fo  many 
inftances  ineffedual  ? 

If  there  is  a  future  (late,  if  we  arc  probationers 
for  that  ftate,  and  mud  be  miferable  or  happy,  ac- 
cording to  our  behavior  in  this  ftate  of  trial,  re- 
ligion IS  a  moll  ferious  bufinefs,andwe  ought  dili- 
gently to  attend  to  the  arguments  and  motives 
which  the  gofpel  prefents.  God  allows  us  to 
examine  the  nature  and  evidences  of  that  which 
is  propofed  to  us  for  our  belief  and  pradlice  ;  to 
weigh  all  that  can  be  faid  on  both  fides,  and  to  ad 
agreably  to  what  appears  to  us  to  be  right  and  fir. 
"We  are  dire6ted  to  prove  all  things.  If  upon  in- 
quiry, you  find  chriftianity  to  be  true,  as  if  you  ex- 
amine with  any  meafure  of  ferioufnefs,  you  un- 
doubtedly will,  you  cannot  but  own,  it  is  reafonablc 
lyou  fhould  form  your  faith  and  pra^ice  by  it. 

If 


Duplicity  in  Religion,  2t 

If  religion  is  a  reafonable  fervice,  why  do  you 
hale  between  two  opinions  ?  Why  do  you  not 
with  ferioufnefs  and  diligence  engage  in  it  ?  If  it 
be  not,  gratify  your  lufts  without  controul,  walk  in 
the  ways  of  thine  heart,  and  in  the  fight  of  thine  eyes. 
We  are  willing  to  join  ifllie  with  you  here  j  let  it  all 
turn  on  this  point.  This  is  not  becaufe  we  look  up- 
on it  as  a  matter  of  indifference  how  you  determine, 
we  think  it  far  othcrwife  :  but  becaufe  we  are 
perfuaded  the  religion  of  Chrift  will  bear  examin- 
ing ;  the  more  carefully  and  ferioufly  it  is  look'd 
into,  the  more  it  will  approve  itlelf  to  the  reafon  of 
man. 


Is  it  not  reafonable,  that  you  fhould  fervethe  God 
who  made  you  ?  Isit  not  reafonable,  that  you  fhould 
confecrate  all  the  powers  of  your  fouls  to  him  who 
gave  you  thefe  powers  ?  who  hath  fent  his 
Son  to  redeem  you,  from  that  ftate  of  fin  andguilt 
into  which  you  were  funk  ?  and  who  hath  fo 
greatly  dillinguilhed  you  by  committing  to  you 
the  oracles  of  God  ?  Is  it  not  reafmable,  you  Ihould 
be  accountable  for  the  talents  with  which  you  are 
entrufted  ?  Ought  you  not  often  to  think  of  the 
account  you  are  to  give  to  him  ?  Are  not  the  fanc- 
tions  with  which  the  law  of  God  is  guarded  wor- 
thy your  attention  ?  Is  it  not  fit,  your  fears  Ihould 
be  alarmed  with  the  threatning  of  utter  deftrudion 
from  the  prefence  of  the  Lord  ?  and  your  hopes 
raifed  by  the  profped  of  a  glorious  immortality  ? 

Ought 


22  7 he  Folly  and  Danger  of 

Ought  you  not  to  be  foUicitous  to  avoid  the  onff, 
and  attain  to  the  other  ?  I  am  perfuaded  you  muft 
anfwer  each  of  thefe  inquiries  in  the  affirmative.  Why 
then  are  you  at  all  irrefolute  ?  Why  do  you  waver 
and  hefitate  what  is  to  be  done  ?  Why  do  you  fluc- 
tuate this  way  and  that,  as  if  you  were  in  doubt 
which  way  to  turn  ?  It  is  not,  my  brethren,  be- 
caufe  you  are  at  any  uncertainty  what  is  your  duty, 
or  what  is  your  Intereft.  It  is  becaufe  your  lufts 
are  too  prevalent,  and  you  are  governed  by  fenfe, 
and  not  by  reafon.  Your  mind  and  confcience 
condemn  you.  There  is  not  one  of  you,  who  doth 
not  in  his  fober  hours  wifh  he  could  act  otherwife. 
There  is  not  one  of  you,  unlefs  he  is  hardened 
through  the  deceitfulnefs  of  fin,  who  doth  not  de- 
termine to  alter  his  courfe  of  life  before  he  dies. 
Some  of  you  are  perhaps  almoft  perfuaded,  but 
you  cannot  find  refolution  enough  to  bid  adieu  to 
your  lufts,  to  refign  yourfelves  wholly  to  Chrift, 
and  to  live  as  the  gofpel  obliges  you  to  live.  And 
fo  you  are  continually  fludluating  between  God  and 
the  devil  j  and  undetermined  whether  to  chufe  life 
or  death.  Was  it  a  much  Icfs  danger,  was  you  in 
hazard  of  lofing  only  your  temporal  life,  or  any 
valuable  intereft  in  this  world,  he  muft  be  deftitute 
of  chriftian  benevolence,  who  ftiould  not  immedi- 
ately give  the  alarm.  You  will  not  wonder  then, 
that  your  friends,  that  your  minifters,  cry  aloud, 
when  they  fee  you  in  danger  of  lofing  your  fouls, 
Compaflion  to  your  fouls,  yea  companion  to  their 

own. 


'  Duplicity  in  Religion,  a.^ 

-own,  obliges  them  to  do  all  they  can,  to  fave  you 
from  impending  ruin. 


You  allow  what  we  call  upon  you  to  do^  is  ne- 
cefTary  to  be  done.  And  if  fo,  what  time  fo  good 
as  the  prefent  ?  It  muft  be  done  one  time  or"  a- 
nother  ;  all  the  time  you  delay,  you  make 
the  work  fomuch  the  more  difficult.  One  reafon 
you  find  it  fo  hard  now,  is  becaufe  you  have  defer'd 
itfo  long ;  and  is  not  the  difficulty  likely  to  increafe, 
the  longer  you  defer  it  r — But,  I  befeech  you,  con- 
fider,  are  you  fure  of  having  any  other  opportu- 
nity ?  Mod  certainly  you  are  not.  And  will  you 
delay  a  work  which  is  neceflfary  to  be  done,  and 
which  you  may  have  no  Other  opportunity  of  do- 
ing ? — If  you  die  in  your  flflisi  you  are  undone  for 
ever.  Poffibly,  this  is  the  only  time  you  may 
have  to  repent.  And  furely  the  poflibility  of  this, 
fliews  the  folly  of  making  any  delay  ;  you  run  a 
dreadful  venture,  every  moment  you  negle£t  this 
important  intereft.  Be  earnefl  with  God  to  grant 
you  the  influences  of  his  Spirit,  to  fan£lify  and 
change  you.  You  have  fpent  a  great  deal  of  time 
in  vanity  and  folly,  your  thoughts  have  been  im- 
ploy'd  in  contrivances  to  gratify  your  appetites  and 
paffions.  You  have  been  enquiring  how  you  fhould 
be  rich  and  great  in  this  world.  Thus  you  have 
been  dead,  while  you  have  lived,  dead  to  all  rati- 
onal purpofes  of  living.  Tis  time  to  awake  out  of 
Heep.     You  have  a  great  deal  of  work  to  do,  and 

very 


24  ^^^  Po^b  ^^^  Danger  of 

very  difficult  work. — For  though  the  ways  of  reli- 
gion are  juftly  filled  ways  of  pleafantnefs  and  all  her 
paths  peace,  yet  it  has  its  difficulties.  Chrift's  yoke 
is  eafy,  but  it  is  a  yoke,  it  is  a  reftraint,  which  will 
occafion  many  ftruggles  and  conflids.  The  en- 
trance on  the  fervice  of  Chrift  is  attended  with  pe- 
culiar difficulties,  efpecially  to  thofe  who  have  in- 
dulged vicious  habits,  and  been  children  of  difobe- 
dience.  Oh  !  therefore  lofc  no  time,  be  no  longer 
unftable  and  wavering,  confcnt  to  no  parley  ;  but 
ftrive  to  enter  into  the  ftrait  gate,  and  to  walk  in 
the  narrow  way  which  leadeth  unto  life.  Your 
obtaining  an  intereft  in  the  favor  of  God  depends 
on  his  mercy  and  grace  ;  you  have  reafon  to  hope 
from  the  goodnefs  of  his  nature,  from  the  merits  of 
Chrift,  and  from  the  gracious  declarations  of  the 
gofpel,  that  if  you  feek  you  ffiall  find  ;  but  if  you 
will  not  hear,  if  you  will  go  on  to  treafure  up  wrath 
againft  the  day  of  wrath,  you  muft  periffi,  there  is 
no  help. 

In  particular,  let  me  befeech  you,  my  young 
friends,  to  begin  with  God.  Devote  your  fpright- 
ly  powers  and  the  vigor  of  youth  to  his  fervice. 
This  will  be  an  unfpeakable  advantage  to  you  if 
you  die  young,  and  will  afford  you  great  comfort 
if  you  live  to  be  old.  On  all  accounts  the  prefent 
is  the  beft  time  you  can  have  to  enter  on  a  religious 
courfe  5  you  are  now  mod  fufceptible  of  good  im- 
prcffions  5  you  v/ill  have  lefs  interruption  from  the 

cares 


J^uplicity  in  Religioft*  25 

cares  of  the  world,  and  your  early  piety  will  be  pe- 
culiarly acceptable  to  God.  Whereas,  if  you  in- 
dulge to  vice,  while  you  are  young,  you  will 
gradually  lofe  your  tendernefs  ot  n:iind,  and  God 
may  be  provoked  to  take  his  Holy  Spirit  from  you. 
Be  perfuaded  then  no  longer  to  hefitate,  but  give 
your  hearts  to  God  now,  while  it  is  an  accepted 
time  and  a  day  of  falvation. 

As  to  thole  who  are  advanced  in  years,  and  have 
grown  old  in  fin,  I  fear,  I  greatly  fear,  all  exhorta- 
tions will  be  loft  on  them. — If  your  minds  had  not 
been  blinded  by  the  God  of  this  world  ;  and  you 
had  not  contraded  a  great  degree  of  hardnefs  and 
ilupidity,  you  had  not  ftood  it  out  to  this  day,  a- 
gainft  the  warnings  and  exhortations  with  which 
God  hath  favoured  you — Your  cafe  is  exceeding 
dangerous,  it  may  not  be  defperatc.  But  furely 
you  have  no  time  to  deliberate,  whether  you  will 
comply  with  the  calls  of  God  or  not.  If  you  de- 
fer your  repentance  now,  in  all  probability  you  de-  \ 
fer  it  forever.  Submit  to  Chrift,  before  it  be  coo 
late  ;  the  young  find  it  difficult  to  renounce  the 
pleafures  of  fin,  and  to  make  the  entire  furrender 
of  themfelves  to  God  ♦,  you,  who  have  confirmed 
habits  of  fin,  may  expert  Hill  greater  oppofition. 
But  the  more  difficult  the  work,  fo  much  the 
greater  reafon  is  there  for  earneflnefs,  adivity  and 
diligence. 

Jo 
D 


m^ 


26  Tife  Folly  and  Danger,  Szc. 

To  conclude,  Let  us  all  make  religion  our  bu- 
finefs.  Indifference  and  inftabilicy,  in  an  affair  of 
fuch  importance,  are  greatly  criminal,  and  will 
juflly  render  us  contemptible  in  the  fight  of  God 
and  man. — It  is  worthy  all  our  attention  and  it  re- 
quires it — it  is  no  eafy  matter  to  govern  our  lufts 
and  pafTions,  our  afFcftions  and  appetites  ;  to  live 
above  this  prelent  evil  world,  while  we  live  in 
it,  and  have  fo  much  to  do  with  it. — Let  us  then 
be  watchful  and  circumfped;  and  conlcious  of  our 
weaknefs,  and  liablenels  to  be  led  aftray,  let  us 
be  much  in  prayer  to  God  for  his  all-conquer- 
ing grace. »  We  are  weak  in  ourfelves,  but  we 
can  do  all  things  through  Chriit  which  ftrength- 
neth  us. 


SERMON 


SERMON    11. 

The  Excellency  of  the  human  Souh 

Genesis    II.    7* 

And  man  became  a  living  fouL 


IN  the  beginning  God  created  the  heavens  and  the 
earth.  He  fpake  and  it  was  done,  he  commanded 
and  it  flood  faft.     "  God  faid,  let  there  be  light,  and 
there  was  light.'* — But  the  creation  of  man  is  intro- 
duced in  a  manner  peculiarly  adapted  to  awaken  our 
attention.  "  And  God  faid,let  us  make  man  after  our 
image."  This  manner  of  exprefTion  was  defigned  to 
intimate,  not,  that  God  took  any  time  to  dehbe- 
rate  on  this  part  of  his  work  j  not,  that  He  had  oc- 
cafion  for  the  affiftance  of  any  other  being  ;    but 
only  the  fuperiority  of  man  to  the  inanimate  and 
animal  creation,  of  which  an  account  had  been  giv- 
en befor©.    **  The  Lord  God  formed  man  of  the 

duft 


2%  *I'hs  Excellency  of 

dull:  of  the  ground,  and  breathed  into  his  noftrils 
the  breath  of  life,  and  man  became  a  living  foul." 
Thefe  words  evidently  teach  us,  that  man  is  con- 
ftitutedof  two  diftinft  parts,  a  body  and  a  foul-,  and 
point  out  the  grofs  compofition  of  the  one,  and 
the  pure  fpiritual  nature  of  the  other.  Thefe  fub- 
ilances,  fo  eflentially  different,  are  by  the  power  of 
God  wonderfully  united. 

The  body  only  is  vifible,  and  is  admirably  Beted 
to  anfwer  the  end  for  which  it  is  defigned.  It 
much  excells  the  bodies  which  are  given  to  the  o- 
ther  creatures  of  God  on  this  earth.  Wc  are,  to 
life  the  words  of  the  infpired  pfalmift,  "  fearfully 
and  wonderfully  made."  The  perfe6lion  of 
parts  in  our  bodies,  their  fymmetry  and  proportion, 
their  coalefcence  and  agreement,  render  them  both 
comely  and  convenient.  But  ftill  the  body  is  but 
a  beautiful  piece  of  clay  •,  "  there  is  a  fpirit  in  man,'* 
v;hich  communicates  life  and  motion,  "  and  the 
infpiration  of  the  Almighty  hath  given  him  under- 
ftanding."  *'  The  body  without  the  fpirit  is  dead.'* 
— This  fpirit  or  foul  is  every  where  in  fcripture 
reprefented  as  fuperior  to  the  body  ;  as  fom.ething 
excellent  in  it's  kind,  and  highly  to  be  valued. 
Agreably,  my  defjgn  at  this  time  is, 

Firft,  To  difcourfe  of  the  excellency  of  the  hu- 
man fouL  And  then, 

Secondl'/., 


the  human  Soul,  a*? 

■Secondly,  To  make  thofe  praftlcal  remarks,  to 
which  the  fubjefl  naturally  leads  us. 

^  -Firfl:,  I  am  to  difcourfe  of  the  excellency  oi  the 
human  foul. 

By  the  excellency  of  the  foul,  I  intend  it's  origin 
nal  fuperiority  to  the  other  creatures  of  God  in  this 
lower  world,  or  to  the  body  with  which  it  is 
united.  For,  in  its  prefent  ftate,  even  the  con- 
templation of  our  fouls  will  lead  to  many  hum- 
bling confiderations,  **  Nothing,"  as  one  ol»- 
ferves,  "  is  fo  great,  nothing  {o  worthy  admiration 
as  man,  when  wc  confider  him  only  in  one  point 
of  light  :  Nothing  appears  fo  low,  fo  worthy  pity 
and  contempt,  when  we  confider  him  in  another. 
—If  we  look  with  attention  on  thofe  marvellous 
faculties,  with  which  the  Creator  hath  endued  us  ; 
we  may,  with  fome  appearance  ot  reafon,  afTume 
an  air  of  grandeur,  and  account  ourfelves  among 
the  mod  perfeft  and  happy  creatures  :  But  when 
we  place  ourfelves  in  another  ficuation,  and  call 
our  eyes  on  our  weaknefics,  our  foibles  and  follies, 
nothing  can  appear  more  defpicable  than  ourfelves '; 
nothing  more  humbling  than  for  us  to  know  thaf, 
we  are  human  creatures,'* 

We  are  called  at  prefent  to  view  the  bright  fide 
of  the  fubjed,  to  confider  the  excellency  of  the  hu- 
ma»  foul  •,  we  cannot  do  rhi^,,  without  obferving 

man'/ 


30  TBf  Excellency  of 

many  of  thofe  humiliating  circumftances,  whicli 
ought  to  be  ever  before  us. 


In  order  to  evidence  the  excellency  of  the  foul  of 
man,  let  us  confider  it's  nature— •it*s  powers — it's 
capacity  of  happinefs — the  eternal  duration  for 
■which  it  is  defigned — to  which  I  may  add,  th& 
great  things  God  hath  done  to  make  it  happy. 

I.  We  begin  with  the  nature  of  that  foul  o* 
fpirrt  there  is  in  man. 

My  defign  is  not  to  enter  on  any  nice  and  philo- 
ibphical  inquiry,  concerning  the  difference  there  is. 
in  fubfliances,  or  in  what  this  difference  confifls. 
The  mofl  learned  fage  is  as  ignorant  in  thefe  points, 
as  an  illiterate  peafant  :  After  his  mofl  laboured 
difquifitions,  he  only  darkens  eounfel  by  words 
without  knowledge,  and  to  which  he  fcarce  fixes 
any  ideas  -,  or  if  he  hath  ideas  himfelf,  he  doth  not 
communicate  any  to  others. 

How  much  are  we  at  a  lofsjwhen  we  contemplate 
this  effential  part  of  ourfelves  !  We  can  rather  fay 
what  it  is  not,  than  what  it  is.  It  is  fomethirvg  dif- 
tindtfrom  the  body,  though  clofely  united  to  it:; 
and  may  be  feparated  from  it.  We  call  it  a  fpiri- 
tual  immaterial  fubflance  ;  by  which  we  intend, that 
it  is  not  the  objeft  of  eur  fenfes,  as  the  body  is  i  it 

hath 


ihe  human  Souh 


31 


hath  no  length,  breadth  or  thicknefs.— -It  animates 
the  body,  and  is  the  fource  of  all  vital  adtion. 
While  it  continues  united  to  the  rabernaclc  of  clay, 
that  derives  a  luftre  from  it,  and  is  exalted  above 
all  the  creatures  that  exift  on  this  earth.  But  when 
thisunion  isdifrolved,thebody  is  foon  reduced  to  pu- 
trefadiion  and  rotten nefs,  which  fhows  that  the  Ibul  is 
not  only  different  from,  but  fuperior  to  the  body. 
The  fcripture,  which  is  our  fafeft  rule,  teaches  us 
to  call  this  foul  a  fpirit,and  that  it  hath  all  the  pro- 
perties of  a  fpirir.  In  this  refpecTc,  man  partakes 
of  the  nature  of  Angels,  thofc  fuperior  Beings, 
who  are  ever  in  the  prefcncc  of  God,  and  do  his 
commandments  :  "  Are  they  not  all  miniftring 
fpirits  ?"  Yea  more,  I  fpeak  it  with  humble  rever- 
ence, he  partakes  in  a  meaiure  of  the  nature  of 
God,  the  greateft  and  the  beft  of  Beings.  "  God 
is  a  fpirit.'*  The  glorious  God,  when  he  created 
man,  ftamped  his  own  divine  image  upon  him,  and 
gave  him  fome  imprefs  of  the  Deity.  He  was  a 
moral  agent,  capable  of  a6ling  right,  and  of  inteU 
Je<5lual  fpiritual  enjoyments.  Man  was  made  fu- 
perior to  the  creatures  around  him,  not  only  in  his 
body,  which  was  of  a  more  noble  conftruflion  thaa 
theirs  *,  but  he  was  efpecially  fuperior  in  his  foul, 
which  was  allied  to  the  Creator,  and  capable  of 
convcrfing  with  him.  But  the  beft  idea  we  caa 
form  of  the  human  ibul,  is  from  the  confideration 
of  it*s  various  properties,  and  qualities*  Which  0 
leads  me, 


32;  ^he  Eifcelleney  of. 

In  the  fecond  place.  To  argue  the  excellency  of 
the  foul,  from  the  powers  and  faculties  with  which 
it  is  endowed. 


It  hath  undcrftanding,  will,  and  affedions. 
It  is  capable  of  thought  and  refleftion.  It  forms 
ideas,  conneds  them  together,  and  compares  them 
with  each  other.  It  judges  of  fitnefs  and  unfit- 
nefsj  itdeliberatesjchufes  and  determines.  It  remem- 
bers 'what  hath  paired,and  approves  or  difapproves, 
according  as  we  have  ailed  right  or  wrong-  It 
can  by  imagination  tranfport  itfelf  into  the  moll 
diftant  climes,  take  into  it's  view  all  future  ages 
by  a  quick  fucccffion  of  ideas,and  fetch  delight  from 
the  moft  diftant  periods.  It  hath  defires  and  hopes 
to  which  nothing  finite  is  equal ;  it  forms  fome  juft 
notions  of  the  great  God,  and  hath  a  capacity  of 
loving. him,  of  rejoicing  in  his  love,  and  of  the  c- 
ternal  enjoyment  of  him.  Thefe  faculties  of  the 
foul,  excellent  as  they  are,  are  capable  of  continual 
enlargement.  The  very  exercife  of  them  tends  to 
enlarge  them.  The  more  we  think,  the  more 
capable  we  are  of  thinking,  and  our  knowlege 
may  be  increafing  to  eternity.  The  other  powers 
of  the  mind,  follow  the  undcrftanding,  and  by  rea- 
fon  of  ufe,  they  make  proportionate  advances.  By 
this  exercife  of  it'spower$,the  foul  would  gradually 
grow  wifer  and  better,  in  a  perpetual  progreflion  to- 
wards perfedion.  If  indeed,  we  confider  man  as 
fin  hath  made  him,  the  faculties  of  the  foul  arc 

greatly 


ihe  human  Souh 


33 


greatly  weakened  and  depraved  •,  he  fees  things  ag 
it  were  in  a  falfe  mirror,  by  means  of  which  they 
appear  quite  otherwife  than  they  are  ;  good  ap- 
pears evil,  and  evil  good.  In  cdnfequence  t>f  this 
wrong  judgment,  the  will  chufes  perverfly,  and  the 
afFedions  are  placed  on  objedls  unworthy  of  them. 
But  I  fpeak  of  the  foul,  as  it  is  in  itfelf,  and  as  it 
came  out  of  the  creating  hands  of  God  ;  ahd  blef- 
fed  be  his  name,  the  mediation  of  Chrift  makes 
way  for  it's  reftoration  to  a  fuperior  ftate  of  light 
and  purity,  to  that  it  loft  by  fin.  Man  is  again  by 
grace  made  like  to  God,  and  capable  of  being  hap* 
py  with  him.         Which  leads  me  to  obferve. 

Thirdly,  The  capacity  which  the  foul  of  maq 
hath  of  happinefs. 

As  man  is  made  with  fach  noble  powers,  fo  he  155 
capable  of  a  iuperior  degree  of  happinefs.  The 
animal  creation  can  have  only  animal  or  fsnfual  plea- 
fures.  The  mind  of  man  hath  a  capacity  for  more 
rational  and  fublime enjoyments.  He  is  a  reafonable 
creature,  and  was  defignedfor  pleafures  of  an  intel- 
ledlual  nature.  He  was  formed  toconternplateon  the 
nature  and  perfeflions  of  God  -,  to  obferve  the 
power,  wifdom,  ahd  goodnefs,  difcovered  in  the 
works  of  God,  arid  to  aft  agreably  to  the  notices  he 
iliould,  from  time  to  time,  have  of  what  God  re- 
quired of  him.  This  was  the  law  of  his  nature,andif 
(|ian  had  afted  agreably  to  this  law,  he  would 
■  F  bay; 


54  51&^  Excellency  of 

have  been  happy.    The  knowlege  of  God,  and  a 
conformity  to  his  nature  and  will,  conftitute  the 
happinefs  of  a  reafonable  creature.     This  leads  to  a 
Hate  of  quiet  and  reft  which  nothing elfe  can  afford. 
'Tis  true, while  foul  and  body  are  fo  clofely  connec- 
ted, the  wants  of  the  body  neceflarily  afFedt  the 
mind,  and  render  it  uneafy  ;  the  mind  therefore  can- 
not but  be  fo  far  pleafed  with  fenfual  gratifications, 
as  it  is  thereby  delivered  from  uneafinefs.  Nor  is  it 
finful  to  gratify  our  fenfes,  provided  we  keep  with- 
in reafonable   bounds,  and  aim  at  rendering  our- 
felves  hereby,  more  capable  of  ferving  God,  which 
was  all  man  would  have  aimed  at,  if  he  had  not  de- 
parted from  God. — But  thefe  fenfual  gratifiications  are 
no  way  fufficient  to  give  reft  to  the  human  mind  ; 
and  we  fliall  always  find  ourfelves  miftaken,  if  we 
look  for  happinefs  from  them.     The  dcfires  of  our 
fouls  are  infinite  -,  no  created  good  can  fatisfy  them. 
We  therefore  fee  the  men  of  this  world  are  ever 
preiTing  after  fomething  further,  they  whofe  acqui- 
fitions  are  greateft,   are  reftlefs  and  uneafy,  as  they 
are  who  have  nothing.     The  reafon  is^  this  world 
is  no  way  calculated  to  fill  our  minds,  or  to  make 
them  eafy  and  happy.     There  is**  an  emptinefs  in 
all  worldly   enjoyments,   when  compared  with  the 
defires  of  our  fouls.     "  There  is,"  as  the  wife  man 
fpeaks,"no  good  in  them",no  folid,fubftantial,fatif- 
fying  good.     The  pfalmift  was  obliged  to   repair 
to  God  as  the  only  fatisfying  portion  ;  "  Whom 
have  I  in  heaven  but  thee,  there  is  none  on  earth  I 
defirc  befides  thee."    Being  capable  of  knowing 
■     "^  '        God, 


"■'■■fix  , 


she  human  Soul.  25 

God,  of  contemplating,  and  imitating,  his  glori- 
ou^  perfedions,  the  foul  finds  that  happinefs 
which  it  in  vain  expc6ts  any  where  elfc.  And  how 
great  mufl  this  bleflednefs  be  !  Nothing  but  the 
fatisfadtion  of  it's  defires  can  yield  happinefs  to  any 
creature  ;  the  defires  of.  the  foul  are  vaftly  large  ;  if 
thefe  defires  are  fatisfied,  the  happinefs  which  will 
be  the  confequence  hereof  will  be  inconceivably 
great. 

How  excellent  and  noble  mufl  that  fpirit  be, 
which'  is  capable  of  deriving  ^o  great  happinefs 
from  the  Deity  !  Man  was  made  capable  of  this 
felicity  when  he  came  out  of  the  creating  hands  of 
God.  He  might  have  fecured  an  unalienable  title 
to  it.  He  forfeited  all  pretenfions  to  favor  by  tranf- 
greffing  the  law  of  his  Maker.  In  confequence  of 
the  fin  of  man,  the  human  frame  was  weakened  and 
difordered  :  He  who  was  before  innocent  and  hap- 
py, became  a  depraved  and  guilty  creature':  He 
could  not  think  of  God  without  horror,  becaufe  he 
could  think  of  him  only  as  an  enemy. 

Through  Chrifl:,provifion  is  made  for  our  admif- 
fion  to  a  greater  degree  of  happinefs,  than  Adam 
would  have  had  a  tide  to,  according  to  the  confti- 
tution  he  was  placed  under,  even  though  he  had 
not  finned.  God  hath  taken  occafion  from  the 
fin  of  man,  to  glorify  the  riches  of  his  mercy  and 
goodnefs, 

Fourthlv 


$6  The  Excellency  ef 

Fourthly,  Another  thing,  which  tends  to  giv6 
us  an  exalted  idea  of  the  huiTian  foul,  is  the  eternai 
(ipration  for  which  it  is  defigned. 


•Philofophers  tell  us,  that  the  foul  of  man  b  a  fim- 
ple,uncompoundedfubftance,thatit  is  in  it*s  nature 
indivifible,  and  incorruptible,  and  hath  no  tendency 
to  a  diflblution  :  And  from  it's  immateriality,  they 
argue  it's  natural  immortality.  "Whatever  force 
there  nwy  be  in  this  argument,  it  is  too  nice  and 
abftrufe  for  every  one's  capacity,  and  mud  leave 
the  moft  in  a  ftate  of  uncertainty  and  doubt. — It  is 
a  fuppofition  quite  as  agreable  to  reafon  j  that  e- 
"very  creature  depends  on  God,  for  it's  continuance 
in  being,  and  capacity  of  afting.  If  He  then 
ihould  withdraw  his  influence,  the  foul  yvould  ceafe 
to  be.  (jod  is  the  only  independent  Being  j  there 
can  be  no  otker. — But  though  the  foul  is  entirely 
flependent  on  God,  it  is  independent  on  any  other. 
No  one  elfe  hath  power  over  it,  to  put  it  out  of  ex- 
iflence,  or  deflroy  it's  activity.  "  Fear  not  them," 
fays  our  Lord,"  which  kill  the  body, but  are  not  a- 
ble  to  kill  the  foul  :  But  rather  ^ear  him  which  is 
able  to  deftroy  both  body  and  foul  in  hell," 

If  this  be  the  true  ftate  of  the  cafe,  that  the  foul 
hath  fuch  an  abfolute  dependence  on  God  j  we  can- 
not with  certainty  prove  it's  immortality,  in  any 
way,  but  by  his  exprefs  declarations.  Our  faith  in 
■^his  doftrine  muftreft  wholly  on  div/ne  revelation. 


^i he- human  "Sffu'l^ 


Z7 


if  God'  hath'  declared  that'  thelbul  fliall  eternally 
cxift  i  it  is  of  lio  importance,  whether  we  can  prove 
by  reafori  and  philofophy,  the  foul  to  be  immortal 
or  not.  There  is  no  doubt  but  God  can  continue 
it  in  exiftbnce.  '-  The  only  queftion  then  is,  whar 
faith  the  fcriptUr^  ?  and  this  is  fo  clear,  that  it  can 
admit  of  no  difpute.  ♦'  Life  and  immortality  are 
brought  to  light  by  the  gofpel."  Says  the  apoftle 
Paul,  "  As  in  Adam  all  die,  fo  in  Chrift  Ihall  aU 
be  made  alive,"  *  This  is  fpoken  of  as  the  great 
promifc  of  the  gorpel,"This  is  the  promife  he  hath 
promifed  us,  even  eternal  life."  -f  This  bleffed 
hope  of  a  glorious  immortality  is  fet  before  the 
righteous  for  their  quickening  and  encouragement. 
But  a  future  ftate  of  exiftence  is  not  confined  to 
them.  All,  both  good  and  bad,  are  rcprefented  in 
our  Saviour's  defcription  of  the  lad  judgment,  as 
appearing  before  the  Son  of  man  •,  and  as  a  con- 
clufion  of  the  whole  it  is  faid,  "  Thefe  Ihall  go  a- 
way  into  everlafting  punifnment,  but  the  righteous 
into  life  eternal."  J  The  truth 'is,  by  the  mediati- 
on of  Chrift,  mankind  are  again  put  on  their  pro- 
bation, and  their  future  ftate  will  be  determined 
according  to  the  things  done  in  the  body — all  will 
be  raifed,  both  good  and  bsd,  but  the  one  "  to  e- 
verlafting  life,"  the  other  *'  to  (hame  and  everlaft- 
ing contempt." 

And  hence  it  is,  if  I  may  fo  fpeak,  that  there  is 
fuch  a  conteft:   betv/een  heaven  and  hell,  God  and 

the 

?*  I  Cor.  15.  zz.         t  I  Jchn  2.  zr.         %  Mat.  15.  46. 


38  ^he  Excellency  of 

the  Devil,  about  the  foul  of  man.  The  great  God, 
in  his  infinite  goodnefs  and  grace,  hath  confulted 
our  eternal  well-being,  and  ufes  a  variety  of  means 
to  efFed  it.— On  the  other  hand,  Satan  is  unwea- 
ried in  his  attempts  to  ruin  us«  Surely^  it  muft  be 
a  prize  of  fome  worth  and  value,  which  thus  enga- 
ges the  attention  pf  both  worlds.  This  will  appear 
more  fully  if  we  confider. 

Fifthly,  The  great  things  God  hath  done  to 
make  our  fpirits  happy. 

He  not  only  made  man  with  a  capacity  of  hap- 
pinefs  at  firft  j  but  he  placed  him  under  fuch  cir- 
cumftances,  as  would  be  likely  to  fecure  it.  He 
fet  before  him  fuch  arguments  and  motives,  as 
were  adapted  to  influence  a  reafonable  creature  to 
that  obedience,  upon  which  his  happinefs  was  made 
to  depend.  And  when  man  had  ungratefully  bro- 
ken through  all  the  obligations  he  was  under,  and 
had  rebelled  againft  his  Maker-,  God  did  not  infiidi 
upon  him  that  punifhment  which  he  juftly  deferv- 
ed  ;  He  conceived  thoughts  of  mercy  j  and  con- 
trived that  wonderful  fcheme  for  his  redemption, 
■which  is  the  admiration  of  Angels.  He  fent  his 
own  Son  in  our  nature,  to  fuffer  and  to  die,  that 
he  might  reconcile  a  guilty  world  to  himfelf,  and 
purchafe  eternal  falvation  for  us.  He  fent  his  holy 
Spirit,  to  create  us  in  Chrift  Jefus  to  good  works* 
and  make  us  meet  for  the  inheritance  of  the  faints 

in 


the  human  Soul.  5^ 

fn  light.  He  hath  favoured  us  with  a  revelation 
of  his  mind  and  will,  which  is  able  to  make  us 
wife  unto  falvation,  through  faith  which  is  in  Chrift 
Jefus.  He  fends  his  ministers,  who  are  to  exert  all 
their  Ikill  and  ability,  to  perfuadc  us  to  accept  his 
offered  grace.  He  condefcends  to  befeech  us  to  be 
reconciled  to  God — He  hath  inftituted  ordinances 
to  carry  on  this  great  defign.  He  hath  fct  before  us 
promifes  and  threatnings,  to  operate  on  our  hopes 
and  fears,  thofe  leading  paffions  in  human  nature. 
—It  is  not  eafy  to  conceive,  how  God  could  have 
done  more  than  he  hath  done  to  make  us  happy, 
unlefs  he  had  taken  away  the  freedom  of  our  wills, 
and  compelled  us  to  that,  which  he  defigned  fhould 
be  our  own  choice.  Can  any  one  think  God 
would  have  done  all  this,  if  the  foul  of  man  had  not 
been  exceeding  precious  ? 

It  is  this — it  isthefoul — which  gives  usadignity  in 
the  creation  of  God,  and  makes  us  in  any  meafure 
confiderable~Not  that  we  have  any  great  matter 
to  boaft,  or  to  be  proud  of ;  we  have,  *tis  true, 
a  place  among  the  creatures  that  are  called  ratio- 
nal ;  but  we  are,  perhaps,  the  lowefl:  that  come  un- 
der that  chara<5ler  ;  we  know  fomething,  but  how 
little,  in  comparifon  with  what  we  do  not  know  ! 
— When  we  compare  ourfelves  with  the  Angels,and 
confider  the  wifdom  and  greatnefs  of  thofe  excel- 
lent creatures,  which  we  may  gather  from  the  ac- 
count given  of  them  in  fcripture,  how  vaftly  inferior 
'""^•■"'  are 


40  'The E^ceUenc^^  op. 

are  we  to  them  !  We  were  made  like,  but  not  e^ 
qual  to  them.  But  how  do  we  fink  into  nothing, 
when  we  compare  ourfclves  with  the  t^lorious 
God,  who  is  infinite  in  thofe  perfeftions,  of  which 
he  hath  communicated  but  a  finall  degree  to  us  \ 

Thefe  humbling  confiderations,  would  have  been 
fuitable  for  man  in  his  original  Hate  of  knowlege, 
innocence,and  happinefs  ;  much  more  now  he  hath 
fo  greatly  debafed  and  difhonored  himfelf  by  fin  ; 
fo  as  to  be  far  inferior  to  what  he  originally  was. 
"We  were   made  but  little  lower  than  the  Angels  j 
^but  little  lower  in  the  rank  of  beings,  and  in  our  ca* 
pacities  and  endowments.     But  by   fin,  we  have 
loft  our  nearnefs  to  the  Angels,and  are  become  like 
the  beafts  which  perifli. — We  have  no  reafon  then 
to  think  highly  of  ourfelves  :  But  yet  we  ought  to 
fet  a-  great  value  on  our  own  fouls. — *Tis  the  im- 
mortal foul  makes  us  what  we  are,  creatures  capa- 
ble of  rational  purfuits,  and  everlafting  happinefs ; 
capable  of  knowing  God,  of  partaking  of  his  like- 
nefs,  and   enjoying   that  good  which  flows  from 
him.     Whatever  rank  we  bear  in  the  creation  of 
God,  how  mean  foever  we  are  in  the  eftimation  of 
fuperior  Beings,  yet  our  fouls  are  to  us  of  infinite 
worth.     They  are  ourfelves — they  are   all  in   our 
make  and  conftitution,  that  isof  any  value-,  and  they 
are  made  for  eternity.     It  is  therefore  of  infinite 
confequencetous,thatwefecurethewell  being  of  our 
fouls  •,  becaufe,  if  they  are  gone,  all  is  gone  as  to 
U3.     If  our  fouls  are  unhappy,  we  are  unhappy,  for 

the 


the  human  Soul.  ^j- 

the  foul  is  the  man.  I  therefore  repeat  whati  juft 
obferved,  that  to  us,  our  fouls  are  of  infinite  value. 
They  would  be  fo,  if  they  v/ere  much  meaner  than 
they  are — and  however  low  man  is,  v;hen  compar- 
ed with  the  infinite  God,  or  with  the  Angels,  or  e- 
ven  v.'ith  v;hat  he  himfelf  once  was,  or  was  defigned 
to  be  ;  yet  God  hath  put  a  dignity  upon  human 
nature,  by  what  he  hath  done  for  our  advantage  ; 
by  the  pains  he  hath  taken,  and  the  cod  he  hath 
been  at,  fpeaking  of  him  after  the  manner  of  men, 
to  make  us  happy  and  bleffed. 

IMPROVEMENT. 

Firft,  We  are  led  to  refleft  with  gratitude  on 
the  goodnefs  of  God,  who  hath  given  us  thefe 
fpirits,  and  endowed  them  with  fuch  powers  and 
faculties  as  they  are  poffefTed  of. 

God  is  our  Creator  •,  He  is  the  Former  of  our 
bodies,  and  the  Father  of  our  fpirits ;  he  not  only  ani- 
mated the  body  which  was  before  only  duft;  but  the 
foul  he  united  coit,  was  capable  of  reafon  and  tho*t, 
of  underftanding  and  willing,  of  loving  and  enjoy- 
ing. "  There  is  a  fpirit  in  man,  and  the  infpirati- 
on  of  the  Almighty  giveth  them  underftanding." 
Whatever  advantage  we  have  in  our  make  and 
conftitution,  if  in  any  thing  we  excel  the  other 
creatures  (and  moft  certainly,  v/e  have  more 
wifdom  than  the  beafts  of  the  field,  and  more  un- 
derftanding than  the  fovvies    of  heaven)  it  is  God 

G  wiij 


43  The  Excellency  of 

who  maketh  us  to  differ,  and  we  have  nothing  but 
what  we  have  received  from  him.  He  gave  us 
our  being,  and  he  gave  us  fuch  a  being  as  we  have. 
When  therefore  we  take  a  view  of  ourfelves,  con- 
fider  the  nature  and  capacity  of  our  fpirits,.the  hap- 
pinefs  we  are  fitted  for,  and  the  great  things  God 
hath  done  that  we  might  poffefs  it  ;  how  can  we 
forbear  crying  out  with  the  devout  pfalmifl,  "  blefs 
the  Lord  O  my  foul  and  all  that  is  within  me,  blefs 
his  holy  name  !"  Surely,  we  are  under  the  higheft 
obligations  to  him,  who  hath  given  us  fuch  excel- 
lent powers.  We  ought  to  praife  him,  who  hath 
made  us  capable  of  this  delightful  work.  When 
God  made  his  creatures,  he  was  at  liberty  to  make 
them  as  hepleafed — The  potter  hath  not  fuch  abfo- 
lute  power  over  the  clayjto  make  one  velTel  to  ho- 
nor,and  another  to  difhonor,  as  God  had  in  making 
his  creatures — The  potter  muft  confider  the  fitnefs 
of  the  clay  for  theveffel  he  defigns,  the  nature  and 
the  quality  of  it  :  but  there  could  be  no  fort  of  fit- 
nefs in  the  creatures  of  God, before  they  had  a  being. 
The  Angels  above,man  on  earth, and  all  the  inferior 
creatures,were  made  what  they  are,according  to  the 
divinepleafure.  There  could  be  no  reafonfortheone 
or  the  other,  out  of  himfelf.  i.  e.  there  could  be 
no  reafon,  taken  from  the  creature,  why  this  was  an 
Angel,  and  that  a  man  ;  why  this  was  a  feraph  and 
that  a  brute — This  Ibvereignty  of  the  Deity,  is  a 
llrong  argument  to  excite  thofe  to  gratitude,  who 
have  been  diftinguilhed  in  their  creation, 

r 

Secondly; 


the  human  Sou!.  '4^ 

Secondly,  Though  we  have  fplrits  capable  of 
fuch  great  things,  yet  let  us  remember  we  are  net 
capable  of  every  thing. 


Compared  with  the  Angels  we  are  weak,  igno- 
rant creatures.  Let  us  think  of  this,  when  we  are  dif- 
pofed  to  entertain  high  tho'ts  of  ourfelves.  We  have 
immortal  fpirits,  but  they  are  clofely  united  to  taber- 
nacles of  clay,which  confine  them  in  their  operations ; 
andoblige  us  to  live  and  a6t,in  fome  mearure,like  the 
beads :  Our  minds  are  afFeded  with  the  wants  of  the 
body,  our  natures  call  for  food, as  the  animal  creation 
doth  J  and  we  are  obliged,  at  frequent  returning 
periods,  to  fubmit  to  a  kind  of  death,  for  our  relief 
from  the  burdens  of  the  day,  and  to  render  us  fit 
for  the  purpofes  of  lite.  If  by  our  fouls,  we  are  a- 
kin  to  heaven,  by  our  bodies  we  are  nearly  allied  to 
earth  ;  thefe  cannot  keep  pace  with  the  mind  j  they 
clog  and  hinder  it  in  it's  contemplations  ;  they 
foon  grow  weary,  and  oblige  us  todefiftfrom  clofe 
thought  and  application. 

Some  there  are,  that  need  to  be  put  in  mind  of 
this,  who  have  too  exalted  thoughts  cf  liuman  na- 
ture, and  the  extent  of  our  underitanding,  as  if  no- 
thing  was  beyon^  it's  reach.  Our  minds,  in  the 
preient  ftate,  cannot  be  kept  on  a  conftant  ftrecch. 
Nature   may    be   oveiborne  ;   and  by  too  intenfc 

thinki!i';r. 


,44  ^'^^^  Excellemy   of 

thinking,  fomc  have  been  rcnkr'd  incapable  of 
all  rational  agency.  The  tranntion  is  eafy  from 
the  height  of  human  wifdom,  to  downrigiit  folly 
and  madnefs. — Age  will  weaken  the  mind,  if 
nothing  elfe.  Feltus  difcovered  his  acquaintance 
•tfriih  human  nature,  though  in  that  inftance  he  was 
grofsly  miftaken,  when  he  fuppofed  that  Paul's 
much  learning  had  made  him  mad,  PofTibly  there  is 
but  little  danger  in  this  refpeft,  becaule  there  are 
but  few  clofe  thinkers  :  but  fureiy,  'tis  a  humbling 
thought,  that  the  human  mind  is  fo  limited  and  cir- 
cumfcribed. 


Thirdly,  Let  none  prefume  to  find  fault  with 
their  Maker,  that  they  are  not  made  more  excel- 
lent  than  they  are. 

There  are  foaie  who  are  never fatisBed  -jinilead  of 
being  thankful  that  they  were  m^de  fuperior  to  the 
brutes,  'they  are  ready  to  m.urmur  that  they  were 
not  made  equal  to  the  Angels.  They  enquire, 
Vv'hy  they  are  united  tothefe  earthly  and  mo'-tal  bo- 
dies, and  have  io  much  weaknefs  and  infirmity  at- 
tending ihem.  To  fuch  as  thele,  the  rebuke  of 
the  apoftle  may  be  fitly  applied,  *'  fhall  the  thing 
formed  fay  to  him  that  formed  it,  why  haft  thou 
made  me  thus  ?  Hath  not  the  potter  power  over 
the  clay,  to  make  one  veiTei  to  honor  and  another 
"to  diQionor  ?"  Might  not  he  wlio  was  at  liberty  to 
give  thee  being  or  nor,  give  thee  fuch  a  being  as  he 
thought  fie  ?  Hath 


the  human  Soul,  45 

Hath -he  endowed  thee  with  noble  and  excellent 
powers,  and  made  thee  capable  of  exalted  happi- 
nefs,  and  wilt  thou  find  fault,  that  thou  art  not 
made  better  or  happier  ?  Can  any  thing  be  more 
'inlolent  and  ungrateful  ? — iBefides,  much  of  that 
weaknefs  thou  complaineft  of,  is  not  to  be  afcrib- 
ed  to  God  our  Creator.  Man  had,  in  his  original 
make,  knovvlege  and  ftrength  enough,  to  afford 
him  a  o^ood  degree  of  felicity,  and  to  prefcrve  him 
free  from  pain  and  uneafmefs«-It  is  fin  that  makes 
us  fuch  weak  imperfeft  creatures  as  we  find  we  are. 
Let  us  not  then  charge  upon  him,  that  which  is 
owing  to  the  folly  and  ingratitude  of  man.  Fur- 
ther, and  which  ought  for  ever  to  filence  every 
hard  thought  of  God,  he  hath  made  provifion  in 
Chritt,  for  our  recovery  from  that  (late  of  imper- 
fedion  and  fin,  to  which  we  arc  reduced.  So  that 
if  we  be  not  wanting  to  ourfelves,  we  fhall  be 
like  the  Angels,  which  kept  their  firft  ftate. 
We  {hall  refemble  them,  in  their  entire  confor- 
mity to  the  will  of  God,  and  the  happinefs  which 
naturally  flows  from  ic. — The  way  to  attain  this 
blefiTednefs,  is  not  to  find  fault  with  the  nature  God 
hath  given  us, which  is  the  moft  unreafonable  thing 
in  the  world  ;  but  diligently  to  improve  thofe  ex- 
cellent means  with  which  we  are  favored,  of  grow- 
ing better  and  happier. 

Fourthly,  Since  God  hath  given  us  living  fouls, 
and  endowed  us  with  reafon  and  underftanding  •, 

■we 


4  6  The  Excellency  of 

we  arc  under  the  highefl:  obligation,  to  ufe  our  rea- 
fon,  and  to  a6t  reafonably. 


We  ought  not  to  refign  our  reafon  to  others  ; 
whatever  opinion  we  may  have  of  their  fuperior  a- 
bilities.  We  are  capable  of  thinking  and  acting 
for  ourfelves,  and  Godexpeds  we  exercife  the  pow- 
ers he  hath  given  us.  We  ought,  indeed,  to  ufe 
the  help  of  others  j  we  fhould  modeftly  attend  to 
the  inftrudions  of  thofe  who  are  fuperior  to  our- 
felves, and  receive  what  light  we  can  from  them  5 
but  we  are  to  think  and  judge  for  ourfelves — No 
man  is  infallible  ;  and  if  by  implicit  faith  in  others, 
however  wife  and  good,  we  think  and  z6t  wrong, 
we  fliall  be  juftly  accountable  for  what  we  do  a- 
mifs ;  becaufe  we  have  not  ufed  that  capacity  which 
God  hath  given  us  of  coming  at  truth. 

But,  if  it  is  a  fault  not  to  ufe  our  reafon,  it  is 
more  criminal  to  contradict  it,  as  we  do  whenever 
we  are  guilty  of  fin.  How  fit  and  right  is  it,  that 
we  Ihould  devote  thofe  powers  to  God,  for  which 
we  are  indebted  to  him  !  There  is  no  reafoning, 
that  more  fenfibly  ftrikes  the  mind  wiih  convidion, 
than  that  of  the  Pfalmift,  "  Serve  the  Lord  with 
gladnefs  :  come  before  his  prefence  with  finging  j 
know  ye  that  the  Lord  he  is  God,  it  is  he  that 
hath  made  us,  and  not  we  ourfelves  :  We  are  his 
people,  and  the  fheep  of  his  pafture."  It  is  a  moft 
evident  truth,  that  he  who  hath  made  us,  hath  a 

right 


the  human  SouL  47 

right  to  our  fubmifliGn  and  obedience.     He  hath 
a  title  to  us,  and  to  all  our  capacities  and  talents, 
which  cannot  be  alienated.     Whatever  he  requires 
of  us  becomes  our   indifpenfable  duty.     The  in- 
finite redlitude  of  his  nature  makes  it  impoffible, 
he  {houldcommand  any  thing  unfit  orunreafonable  ; 
and  whatever  he  commands  becomes  fit  and  right, 
from  the  relation  we  Hand  in  to  him,as  he  is  our  Crea- 
tor and  we  are  his  creatures. — To  prefent  ourfclves 
to  him,  a  living  facrifice  ;    to  make  the  furrender 
of  our  whole  fouls  to  him  ;   and  to  imploy  all  our 
powers  and    faculties,  as  he  dire6ls  and  requires,  is 
our  moft  reafonable  fervice.     If  we  have  capacities 
above  other  creatures  ;  what  more  fit,  than  to  im- 
ploy  thefe  capacities,  to  the   honor   of  him  who 
hath  made  us  to  diff'er  ?    This  argument  gathers 
ftrength  ;  when  we  confider,  that  God  hath  not  on- 
ly given  us  fouls,  endowed  with  fuch  noble  pow- 
ers ;  but  that  he  upholds  our  fouls  in  life,  and  daily 
continues  to  us  our  reafon  and  underftanding. 

How  ungrateful  and  finful  are  they,  who,in{lead 
of  devoting  themfelves  wholly  to  him,  ferve  thofe 
lufts  and  paflions,  which  are  oppofite  to  his  nature 
and  will  ! — Who,in{lead  of  making  it  the  great  l)U- 
finefs  of  life  to  honor  God,  which  is  the  great  end 
of  their  being,  continually  affront  and  difhonor 
him  ! — How  much  better  had  it  been  for  fuch  as 
thefe,  if  they  had  been  among  the  inferior  creatures 
of  God,  had  never  been  favoured  with  reafon  and 

underftanding  j 


'45  Th  'Excellency  of 

underftanding ;  yea,  unlefs  they  repent,  it  had  been 
better  for  them,  never  to  have  had  a  being.  For 
moft  furely,  God  will  have  honor  from  them,  if 
not  in  an  aftive,  yet  in  a  pafTive  way.  He  will 
glorify  himfelf  in  the  deftru6tion  of  thofe,  who  will 
not  glorify  him  by  their  holinefs  and  obedience. 

Let  us  therefore  improve  our  talents,  fo  that  the 
great  end  for  which  they  were  given  to  us,  may  be 
anfwered.  It  is  true,  the  reafon  of  man  is  fo  dif- 
turbed  by  the  apoftacy,  that  it  is  not  of  itfelf  fuffi- 
cient,  even  where  it  hath  the  help  of  revelation,  to 
condudl  us  to  true  happinefs  ;  nor  can  we  by  the 
efforts  of  reafon  alone,  overcome  our  paffions  and 
appetites,  which,  in  the  prefent  ftate,  are  im- 
petuous and  irregular.  But,  bleifed  be  God,  the 
gofpel  directs  us  where  we  may  obtain  all  rieccf- 
fary  help  :  and  aflures  us,  that  whatever  God  com- 
mands, may  be  performed,  by  the  alfiftance  of  the 
holy  Spirit,  who  is  given  to  men  for  this  very  pur- 
pofe.  The  goodnefs  of  God,  in  affording  fuch  al- 
mighty aids,  lays  us  under  the  flrongefl  bonds  to 
make  ufe  of  them,  and  to  aft  that  rational  and  wife 
part,  which  he  requires  of  us. 

Fifthly,  We  ought  to  confider  others,  as  of  the 
fame  nature  with  ourfelvcs,  and  to  treat  them  as 
brethren. 

It  is  the  common  privilege  of  mankind,  that 
they  arc  endowed  with  a  foul  or  fpirit.    They  are 

reafonablc 


the  human  SouK  49' 

rcafonable  creatures.  This  is  the  glory  of  man.  Ic 
is  his  reafon,  which  diftinguiflies  him  from  the 
lower  creation.  This  gift  of  heaven  is  confined  to 
no  ftation,  no  circumftances  in  life.  A  confider- 
ation  which  fhonld  keep  us  from  defpifing,  or  abuf- 
ing  our  fellow  men.  Perhaps,  they  are  not  fo  ricli 
or  great  as  we  are,  according  to  the  common  efti- 
mation  of  greatnefs.  Perhaps,  they  are  poor,  and 
in  an  inferior  fituation.  But  they  have  fouls  as 
well  as  we — rational  and  immortal  fouls :  And  pro- 
bably, have  as  large  a  fhare  of  underftanding. 
For  if  we  were  greater  than  we  are,  or  in  a  high- 
er ftation  ;  it  would  not  prove,  that  we  are  fu- 
perior  to  our  neighbours  in  mental  accomplifh- 
ments.  "  Great  men  are  not  always  wife,  neither 
do  the  aged  underftand  judgment.'*  Or  if  we 
excel  fome,  yet  may  we  not  find  others  who  ex- 
ceed us  much  more  ?  We  Ihould  not  like  they 
fhould  defpife,  ill-treat  or  abufe  us.  Why  then 
fhould  wc  deal  in  this  manner  with  others  ? — Be- 
fides,  if  we  are  fuperior  to  our  brethren,  we  have 
the  more  to  be  accountable  for  :  And  they,  with 
their  few  talents,  by  their  better  improvement  of 
them,  may  be  placed  above  us,  with  our  many.-— 
The  greater  capacity  any  one  hath,  the  more  rea- 
dy fhould  he  be,  to  help  and  fupport  thofe  who 
have  lefs. 

We  are  all  children  of  the  fameFathcr  j  one  God 

hath  created  us  ;    and  he  hath,  in  the  efiential  part 

^f  our  conltitution,  fafhioned  our  fouls  alike.     We 

H  ci3<?ht: 


50  ^^l  Excellency  of 

Dught,  therefore,  to  treat  one  another  as  brethren^ 
This  we  may  do,  and  yet  a  fuitable  diftindion  be 
preierved. — The  meaneft  (lave  hath  a  foul  as  good 
by  nature  as  your*s,  and  poflibly  by  grace  it  is  bet- 
ter. A  dark  completion  may  cover  a  fair  and 
beautiful  mind.  Every  foul  is  beautiful,  that  re- 
fembies  the  moral  chara6ter  of  the  blelTed  God,who 
is  the  ftandard  of  perfedion. — Matters  would  do 
well  to  confider  this  -,  probably,  if  they  did,  fome 
would  fee  reafon  to  alter  their  condud  to  iheir  fer- 
vants.  Mod  certainly,  they  who  have  any  fenfe  of 
religion,  would  endeavor  to  their  utmoft,  to  pro- 
mote the  happinefs  of  thofe,  whom  providence  hath 
placed  under  their  care. 

Sixthly,  Have  we  fpirits  fo  excellent  in  them- 
felves,  and  capable  of  fo  great  happinefs,  how  un- 
worthy of  us  are.  thofe  purfuits,  in  which  men  arc 
too  generally  employed  ! 

If  we  look  abroad  in  the  world,we  fhall  find  them 
mod  ftrangely  immerfed  in  finful  pleafurcs ;  or  pur- 
fuing  after  worldly  enjoyments,  with  as  much  ea- 
gernefs,  as  though  thefe  things  could  yield  them 
happinefs.  Yea,  is  it  at  all  neceflary,  that  we  (hould 
look  abroad  ?  fhall  we  not  find  too  much  of  this 
temper  in  ourfelves  ?  How  worldly  !  how  fenfual 
are  we  !  But  have  we  not  reafon  to  be  afhamed  of 
fuch  a  low  groveling  temper  ?  Are  we  capable  of 
noble  and  fublime  pkafures^  even  of  enjoyingGbd 

the 


the  human  Soul.  -^i 

9 

the  fupreme  good,  and  fhall  we  content  ourfelves 
with  delight^, which  we  enjoy  in  common  with  the 
brutes  ?  Are  we  made  for  eternity,  and  fhali  we 
purfue  a  happinefs,  which,  will  inevitably  fail 
us,  in  a  very  little  time  ?  But  in  truth,  your 
expectations  of  happinefs  from  this  world  are 
empty  and  vain.  You  hew  to  yourfelves  cifterns, 
broken  cifterns,  that  can  hold  no  water,  in  the  ne- 
gledl  of  the  inexhaullible  fountam  of  living 
waters  ! — Befides,  we  muft  foon  leave  the  world 
and  all  things  in  it  :  The  rich  man  died  as  well  as 
Lazarus  the  beggar.  What  relief — what  fatif- 
fa6lion-T-can  it  afford  in  another  worldjto  think  we 
were  rich  &great  in  this !  It  is  a  humbling  refledi- 
on,that  we  have  been  fo  long  unworthily  employ'd. 
Let  us  not  repeat  our  folly  •,  bat  let  us  lay  up  trea- 
fure  in  heaven  ;  which  will  afford  enjoyment,  fub- 
ftantial  in  it's  nature,  and  permanent  in  it's  dura- 
tion. 


Seventhly,  How  much  reafon  is  there,to  lament 
the  apoftacy  of  man  ;  v^hich  hath  debafed  our  na- 
ture, and  degraded  us  among  the  creatures  of 
God  ! 


You  have  hear<J  how  excellent  a  creature  man 
is — ^It  is  his*  foul  or  fpirit  which  diltingu lilies  him. 
He  hath  powers  capable  of  noble  employments, 
and  exalted  happinefs— But  alas !  this  fpirit  finds 
no  delight  in  things  fpiritual  -,  this  rational  being 

ads 


'e^i.  the  Excellency  of 

m 

if 

ads  directly  contrary  to  reafon.     Inftead  of  govern- 
ing his  pafTions'and  appetites,  he  allows  them  to 
govern  him.     Worldly  objedts  court  his  affeftions, 
and  he  fufFers   himfelf  to  be    enticed  by  them, 
,The    foul    cleaves    to    the   dud,   and    is    excef- 
fively  fond  of  this  world.    It  prefers  earthly  things 
to  God,   and   to  thofe  divine  pleafures,   which  it 
might  derive  from  this   all   perfe£t   Being. — Cer- 
tainly,  there  is  fomething  amifs — Things  are  not 
with  us  as  they  ought  to  be — Thefe  capacities  were 
given  to  us  for  more  noble  ends.     Can  this  be  the 
creature  who  was  made  in  the  image  of  God  ;  and 
placed  at  the  head  of  this  lower  world  ? — Yes* 
verily  it   is — But  oh  how  changed  from  what  he 
originally  was  ! — He  hath  loft  his  innocence — He 
is  become  a  finner — Satan  hath  fet  up  his   throne 
in  the  foul  -,   and   the  powers  of  the  human  mind 
are  too  much  fubjedied  to  this  ufurper— The  un- 
derftanding  is  dark,  and  reafon  is  often  perverted. 
The  will  chufes   fenfual  delights,  in  preference  to 
thofe  intelledual  pleafures,  for  which  man  was  de- 
figned.     The  confequence  of  fuch  a  wrong  choice 
muft  be  fatal.     A  creature,  capable  of  thought  and 
confcioufnefsjwho  ads  contrary  to  the  law  of  his  na- 
ture, cannot   be   happy  •,   his  own  refledions  muft 
make  him  miferable. 

<* 
It  may  well  afted  us  with  grief  and  (orrow,  when 
we  confider  things  calmly  and   ferioufly,  that  man 
is  thus  fallen  from  God  :  That   fm   hath  been  in- 
troduced 


the  human  Soul.  53 

troduced  into  the  world  ;  which  hath  had  fuch  fa- 
tal efFeds  on  the  human  conftitution. — Why  God 
hath  permitted  fin  to  be  in  his  fyftem  ;  and  whence 
arifes  the  conne6lion,  between  the  fin  of  Adam, 
and  thofe  evils  which  are  the  confequence  of  it,  are 
queftions,  not  fo  eafily  anfwered,  as  fome  vainly 
imagine.  The  fadls  are  certain  ;  that  fin  is  in  the 
world  ;  and  that  the  firft  fin  of  the  firfl:  man,  was 
the  occafion  of  all  the  forrow  and  trouble  which  his 
poftericy  are  fubjeded  to.  This  is  perfeftly  agrea- 
ble  to  fcripture  •,  and  there  is  no  way  of  account- 
ing for  the  introdudion  of  evil,  either  moral  or  pe- 
nal, which  is  attended  with  lefs  difficulty  than  this. 

We  have  reafon  to  think,  this  apoftacy  would 
not  have  been  permitted,  if  God  had  not  deter- 
mined to  wlorify  the  riches  of  his  grace,  by  fend- 
ing his  Son,  to  introduce  a  new  difpenfation  ;  un- 
der which,  the  falvation  of  man  is  made  a  pofliblc 
thing  ;  his  time  of  probation  is  renewed  •,  and  he 
becomes  a  candidate  for  a  glorious  immortality. 
We  cannot  have  fo  great  reafon,  to  lament  the  a- 
poftacy  of  men  ;  as  we  have  to  rejoice,  in  the  re- 
port of  the  gofpel  of  the  blefi"ed  God. 

Eighthly,  Let  us  often  think  of  the  excellency 
and  worth  of  our  fouls. 

God  hath  put  a  great  honor  upon  them,  in  mak- 
ing them  after  his  image.     He  dignified  them  by 

fending 


54  2"/&^  Excellency  6j 

fending  his  Son  to  redeem  them  from  fin,  and  ali 
it's  fatal  confequences  ;  and  by  ufing  fuch   a  vari- 
ety of  means,to  make  them  happy  and  blefled  for- 
ever.    By  this  he  hath  fhown,  that  in   his  fight, 
they  are  of  great  price.     Shall  we  then  defpife  and 
negled  them  ?  We, — to  whom  they  are  of  fueh  yaft 
importance  ?    It   becomes  us,  to  contemplate  the 
dignity  of  our  natures, not  in  order  to  feed  our  pride, 
or  to  give  us  exalted  thoughts  of  ourfelyes  \  but  to 
put  us  on  a  due  improvement  of  the  powers,    with 
which  God   hath  diftinguiflied  us.     We  ought  to 
confider,  how  much  depends  on  our  afting  right  -, 
the   inconceivable  happinefs   or  mifery,  which  a- 
waits  us    in    another   ftate.     The  falvation  of  our 
fouls  is  the  one  thing  needful.    It  is  the  only  thing, 
about  which  we  have  any  reafon  to  be  very  follici- 
tous  ;   we   ought   to  purfue  this  in  the  firft  place, 
and  with  an  earneflnefs  proportionate  to  it's  infinite 
importance. 

Finally,  How  great  will  be  the  mifery  of  thofc 
who  lofe  their  fouls ! 

This  is  by  no  means  an  impoflible  fuppofition  : 
It  will  be  the  cafe  with  fome  ;  it  will  be  the  cafe 
with  us,  if  we  do  not  accept  Chrifi:  in  his  whole 
mediatorial  charader.  Notwithftanding  all  he 
hath  done,  to  promote  the  happinefs  of  men ;  they 
may  by  their  impiety  and  difobedience,  mifs  '  all 
the  advantage  of  his  mediation,  they  may  lofe  their 
fouls.     This  doih  no:  intend  a  deprivation  of  ex-  • 

iftence  j 


ibe  human  Souh  >c 

iflence  ;  the  foul  may  be  lofl,  in  the  fenfe  of  fcrip- 
ture,  though  it's  being  is  continued.  It  may  exift, 
without  enjoying  any  degree  of  happinefs.  It  may 
be  in  fuch  a  ftate,  as  that  it's  exiftence  may  be  no 
favor.  Yea,  it  may  be  reduced  to  fuch  a  degree 
of  mifery,  as  that  to  be  put  out  of  being,  would 
be  a  kindnefs,and  annihilation  a  privilege.  In  fuch 
a  cafe,  the  foul  would  be  in  a  worfe  ftate,  than  if  it 
was  abfolutely  lofl,  in  a  literal  ^cnic.  No  temporal 
evil  can  be  compared  with  this.  No  temporal 
good  can  make  amends  for  it.  "  What  is  a  man 
profited,  if  he  gain  the  whole  world,  and  lofe  his 
own  foul  ?  Or  what  fhall  a  man  give  in  exchange 
for  his  foul  ?" 

The  infelicity  of  a  creature,  who  hath  only  an 
exiftence  in  mifery  continued  to  it,  will  always 
bear  fome  proportion  to  it's  capacity  of  happinefs. 
The  beafts,  who  are  adapted  for  a  lower  degree  of 
pleafure,  can  have  only  a  lower  degree  of  pain. 
The  Angels,  who  by  their  original  conftitution, 
have  a  capacity  for  nobler  and  higher  enjoyments, 
are  capable  of  more  intenfe  forrow  and  uneafinefs* 
Man  is  between  both  ;  he  is  not  capacitated  for  fo 
great  a  degree  of  happinefs  or  mifery,  as  the  An- 
gels are  ',  but,  as,  compared  with  the  inferior  crea- 
tures of  God,  he  is  capable  of  exalted  happinefs; 
fo  he  is  of  an  anfwerable  degree  of  mifery-— of  un- 
cafinefs  and  pain,  in  proportion  as  his  faculties  are, 
in  themfelves,  noble  and  excellent.  There  will, 
indeed,  be  a  great  difference  in  the  final  ftate  of 

bad 


'56  fhe  Mxcelleficy  of^  Scc2 

bad  men  ;  according  to  the  degree  of  their  crimi- 
nality. But  the  gofpel  pronounces  a  fentence 
of  condemnation  on  all,  who  die  in  impenitence 
and  unbelief.  As  it  opens  a  glorious  flate  of  im- 
mortality to  the  righteous  ;  fo,  it  reveals  the  moll 
amazing  puniftiment  to  the  wicked  and  , ungodly. 
Nor  can  they  have  the  leaft  room  to  expedl  any 
new  exercife  of  divine  mercy.  There  will  be  no 
other  plan  laid  for  the  relief  of  thofe,  who  rejeft 
and  defpife  that  only  method,  which  the  wifdom  of 
God  hath  appointed,  "  There  remaineth  no  more 
facrifice  for  fin,  but  a  fearful  looking  for  of  judg- 
ment." 

As  we  would  avoid  fo  awful  a  doom  -,  Let  us 
make  our  application  to  the  Redeemer  andSaviour 
of  men,  in  the  exercife  of  faith  and  love.  Let  us 
truft  to  his  merits,  and  obey  his  precepts.— 
This  is  what  God  expeds  from  all  who  enjoy 
the  gofpel ;  and  with  the  greateft  reafon,  Chrift 
is  worthy  our  higheft  regard  ;  whether  we  confider 
what  he  is  in  himfelf,  or  what  he  hath  done  for  the 
children  of  men.  Let  us  not  be  fo  infatuated,  as 
to  prefer  the  things  of  time  and  fenfe,  to  this  excel- 
lent Saviour,  in  whom,  it  hath  pleafed  the  Father 
that  all  fulnefs  fhould  dwell.  But  let  us  commit 
our  fouls  into  his  hands,  who  is  able  to  keep  that 
which  we  commit  unto  him  againft  that  day— - 
that  great  and  important  day,  when  he  will  come 
to  be  glorified  in  his  faints,  and  to  be  admired  in 
all  them  that  believe  I 

SERMON 


SERMON    III. 


Jcfus  Chrift  the  only  Source  of  Reft  and  Happinefs. 


John     VL     68. 


Then  Simon  Peter  anfwcred  him^  Lordy 
to  ivhoip  Jhall  "iVe  go  P  Thou  haft 
the  ivords  of  eternal  life. 


IN  the  preceding  part  of  this  chapter,  our  Lord 
had  declared  himfelf  to  be  the  bread  of  life- 
Many  were  difpieafed  at  the  myfterious,  and  figu- 
rative manner,  in  which  he  faw  fit  to  difcourfe  to 
t^hem. 

Far  from  condefcending  to  their  unreafonable 
cavils,  and  perverfe  humours  y  h«  went  on  to  re- 

I  bukc 


•  5^  ■  Jsfus  Chriji  the  only  Source  .  '^    ' 

bukc  them  for  their   unteachable  difpofition  ;  and 
at  the  fame  time,  teftified   the  happy  effed  of  his 
dodlrine,  upon  thofe  who  were  in   a  proper   tem- 
per  to   receive  the    truth.    ' "  The    words  that  I 
fpeak  unto  you,  they  are  fpirit,  and  they  are  life." 
i.  e.  What  I  have  faid,  is  abfurd  and  unprofitable, 
if  you  underftand  me  in  a  literal  fenfe  ;  but  if  you 
receive  the  dodrine  I  deliver,  in  it's  true   fpiritual 
fenfc,  it  will  be  of  un  fpeak  able  advantage  ;   it  will 
begin,  and  carry  on,  that  divine  life  in  your  fouls, 
which  will  terminate  in  eternal  glory  and  happinefs. 
*'  But  there  are  fome   of  you,   that  believe  not  ;'* 
although  I    have  given  fuch  convincing  evidence, 
of  my  divine   mifTion,  and  exalted  c-harafler.     On 
this   account  it  is,  that  "  I  faid  unto  you,  that  no 
man  can  come  unto  me,  except  it  were  given  him 
of  my   Father."     Nothing  but  almighty  power, 
can  'remove  prejudices  fo  deepjy  tooted,  or  bring 
men  to  fubmic  to  the  gofpel  I  preach,  who  a're  fo 
entirely   oppofite  to  the  nature  and  defign  of  my 
kingdom.     "  From  that  time  many  of  his  difci- 
plcs  went  back,  and  walked  no  more  with  him." 
They  had  been  influenced  to  follow  him,  only  by 
fecular  views  ;  but  they  now  found,  that  there  was 
no  room  for  expe6lations  of  this  kind  ;    Jefus  had 
openly     difclaimed    a   temporal    kingdom,    and 
gave  no  encouragement  of  great  things   in  this 
world.     Befides,   they  preceived,  that  he  was  per- 
fedly    acquainted  with   the    infmcerity    of  their 
hearts  -,  and  could  not  be  impofcd  on  by  their  pre- 
tences of  regard  and  fubmiflion  *,   they  therefore 

hid- 


f)f  Refi  and  Happinefs,  ^ 

^;4  afide  the  mafk  ;  cafl  off  their  fpecious  Ihew^ 
and  appeared  in  their  true  charader. 


Upon  this  defeftion',-  JcRis  took- Gceafion  to  try 
the  faith  of  the  twelve  apoftles,  "  thea  faid  Jefns 
wrrto  the  twelve,  will  ye  alio  go  away  ?''•  -  To  this 
eriquiry,  Peter  anfwered,  in  the  name  of  the  reft, 
"  Lord  to  whom  (hall  we  go  ?  Thou  haft  the 
words  of  eternal  life.'*  A  noble  confeJTwn  !  made, 
j\ift:-^fteh  -oiir  Lord  feemed  to  be  left  aim  oft  alone, 
anld'  \vas  defertcd  by  thofe  crowds,  Avhlch  ufed  to  at- 
tend.upon  him.  The  words  expreft  the- feiifc  the 
apoftles  had,  of  the  infufficiency  of  every  Icheme 
of  happinefs,  which  the  mind  of  man  could  devife. 
•r*-Their  hearty  acquiefcence,in  the  admirable  plan 
which  divine  wifdom  had  formed — and  thtjk  firm 
belief,  that  this  was  moft  wifely  adapted,  to  afford 
ihat-refttQ  the  minds  of  men,  which  they  would  in 
X^in^|:(urfue,  in  aiiy^0|t|her  way. 


The  difciples  of  Chrift  afted  a  moft  wife  and  ra- 
tional part'.  The  difpenfatidn  of  iMofe.^  hadiilv/ays 
pqijlted;  tQ-.ft  Savioyr;."vM^)G  vvas  ,to.  CQiYj^jf  ^aivi 
ititrjoduce  a  more  perfcfdt  fclieme  of  feiigiqn...W1\eiv 
Chritbcajaie,  they  fouftd  cliat  he  ex4^I^  aii.fwer.ect 
the  predidlions  of  their  ancient  prophets  :  that  he 
^a«usht^a  religion,  perfec^y^^ad;mtcd  ^o  the  ftate..^of 
iw.]man> nature,. and  calculated  to  make  men..v/uer 
and  better.  At  the  lame  time,  Jie. opened  tatnem, 
tne  moit  glorious  profpects  after  this  life  j  whert 


6o  Jt/uj  Chriji  the  only  SoUree 

they  would  drop  the  weaknelTes  and  follies  of  the 
prefent  ftate  j  and  be  admitted  to  the  higheft  feli- 
city, their  natures  were  capable  of.  God  alfo  bore 
witnefs  to  his  iUuftrious  charadter,  and  divine  milli- 
on, "  by  figns  and  wonders,  and  with  divers  mira- 
cles.** What  could  this  world  offer,  to  induce  them 
to  renounce  fuch  an  excellent  fyftem  of  truth  i 
or  to  part  with  fuch  glorious  profpe(5ts  ?  What  other 
icheme  of  religion  could  propofe  fo  great  advanta- 
ges, or  had  equal  atteftations  ?  It  is  an  unfpeaka- 
ble  mercy  to  us,  that  we  are  favored  with  the  chrif- 
tian  revelation — It  is  the  greateft  folly  to  negleft 
and  defpife  it. 

*'  To  whom  ihall  we  go  ?  Thou  haft  the  words 
of  eternal  life/* 

What  I  intend,  in  difcourfing  on  thefe  words,  is 
to  (how  the  juftnefs  of  the  fentiments  expreffed,  or 
implied  in  them.         In  order  to  this, 

I  fhall,  Firft,  Set  before  you,  the  infufnciency  of 
every  fchemeof  happinefs  which  man  can  propofe  i 
while  he  negleds  Jefus  Chrift,  and  the  method  of 
falvation,  which  God  hach  conftituted  by  him. 

Secondly,  I  fliall  confider,  bow  wifely  the  gof- 
pel  difpenfiition  is  calculated,  t^  afford  reft  and 
quiet  to  the  mind  of  man, 

Firft> 


cf  Reft  and  Happinefs,  5 1 

Firil,  I  am  to  fet  before  you,  the  infufficiency  of* 
every  Icheme  of  happinefs,  in  the  negleft  of  Jefui 
Chrift,  and  that  method  cf  falvation  which  God 
hath  conftituted  through  him. 

**  To  whom  fhall  we  go  ?"  Where  have  we  any, 
the  leaft  profpeft,  of  finding  reft  ?     Shall  we  feck 
it  from  the  things  of  this  world  ?     How  few  arc 
capable  of  attaining  great  things  here  ! — Of  ihc 
multitudes,  who  make  the  acquifnion  of  wealth, 
the  great  object  of  their  wifhes  and  purfuits  •,  it  is 
but  here  and  there  one  that  fucceeds,  and  reaches 
the  mark  he  aims  at.     They  lay  fine  fchemes,  and 
are  full  of  vaft  projeflions  ;  they   labour   and  toil, 
night  and  day,  to  raife  an  eftate.  But  their  fcheniei 
prove  abortive  ;   their  projcftions  evaporate  •,   and 
they  meet  with  continual  crofles   and  difappoint- 
ments.    It  is  well,if  they  arrive  at  a  mediocrity,and 
do  not  fink  into  poverty  and  diftrefs. — How  many 
are  the  Qaves  of  ambition  !  They  afpire  to  places 
of  power  and  dignity  \  are  fond  of  high  titles,  and 
would  gladly  govern    a   whole  community. — It  ij 
cafy  to  perceive,  that  but  a  fmall  part  of  thefe  can 
attain  their  end  ;  every  one  cannot  be  chief  ;  and 
the  moft  would  better  confult  their  reputation,  if 
they  .were  content  to  move  in  a  lower  fphere. — If 
we  fail  of  wcakh,  we  cannot  live  in  pomp  ;   roll  in 
Juxuiy  ;   or  indulge  to  pleafure  j  unlefs  we  call  it 
pleafure  to  be  as  fordid  as   the  beafts,   and  to  be 
continually  intoxicated  with  ftrong  driiik  3  and,  I 

am 


m- 


^  ytfus-  Chrjjt  the  only  Source 

am  forry  to  fay  it,  the  pooreft  among  us,  can  eafily 
find  me.aos  to  procure  this  kind  of  happinefs. 

But  be  it  fo,  that  we  can  attain  every  worldly  en- 
joyment we  wifh  for  ^  riches,  honor,  and  the  means 
of  fenfual  delights  j  perhaps,  a  fickly  ca  rcafe  inca- 
pacitates us,  from  taking  that  pleafure  in  them,  we 
vainly  expelled  •,  perhaps,  fome  friend,  or  relative, 
whom  we  loved,  is  in  diftrefs  ;  or  they  whom  we 
have  obliged,  are  wicked  ahd  ungrateful  ;  and' 
make  the  bafefl  returns  for  our  adls  of  kindheis 
and  affeflion. — This  imbitters  all  our  pleafure  j' 
and  prevents  onr  taking  comfort  in  our  otherwife 
agreable  fituation. 

..  But  if  we  fuppofe  nothing  of  this  •,  yet  every 
(late  hath  it's  particular  cares,  anxieties,  troubles, 
and  difappointments  ;  fo  that  the  moft  profperpus 
riian  is  far  from  being  happy. !  There  is  a  void  in 
his  foul,  which  this  world  cannot  fill,  he  wants  to 
*  change  the  fee ne,  and  to  contrive  fome  new  enjoy-: 
ffi^nt  j  notwithftanding  all  hisacquifuions  heisdif- 
contented  and  uneafy  •,  and  pofTibly,  at  a  greater 
diftance  from  true  reft  and  quiet  of  mind,  thans 
when  he  began  his  purfuit. 

Befide?;,  v/hatever  worldly  good  he  obtains  *;  or' 
hbwever  capiable  he  is  of  enjoying  it  -,  yet,  amidft 
all,  he  knows  he  mud  die,  and  enter  into  the  world* 
of  fpirits,  where  thefe  things  cannot  follow  him,  orit 
^teM  him  aiiyTatisfadion, "  if ''they  could.    Wh_at* 

an 


^  Reft  and  Happinefs.  ^ 

an  awful,  what  a  gloomy  reflefiion  is  this,  to  one, 
who  hath  confulted  only,  how  he  might  eat,  drink, 
and  be  merry  !  Who  hath  been  forgetful  of  God  ; 
and  hath  taken  no  care,  to  improve  his  time  and 
talents,  to  the  honor  of  his  Creator  and  Lord  !  who 
hath  been  dead  while  he  lived  ;  dead — to  all  purpo- 
fes  ot  living  !  Conlcious  'of  guilt — and  conftious 
he  muft  be  of  guilt,  if  he  hath  any  confcioufnefs, 
any  refledion  at  all  i  he  cannot  thniik  of  God  with- 
out fear;  he  cannot  look  into  the  other  world, 
Without  amazement ;  he  trembles  at  the  thought, 
of  appearing  before  a  holy,  juft,  an  almighty  Deity, 
who  hath  been  witnefsof  all  his  impiety  j  aJAd  who, 
he  may  't-€&rona;bly  conclude,  will  demand  an  fec- 
Gount  of  the  talents -committed  to  him-— c>f  the  deeds 
<k)ne  m  tfte  body. 

This  is  the  flate  of  men,  who  feek  a  portion  on- 
ly in  this  life.  They  will  lie  down  in  forrbw,  and 
confufion  will  cover  them.  "  In  the  "midfl:  of 
laughter,"  fays  the  wife  king  SolOmOn,  "  the  heart 
is  forrowful,  and  the  end  of  that  mirth*  is  hcavi- 
nefs."  It  Is  not  alway  with  perfons,  as  they  appear. 
A  jovial  countenance  is  not  a  certain  indication  of 
an  eafy  mind  ;  and  men  often  run  to  the  pleafurcs 
of  fenfe,  only  to  forget  their  forrows^  and  to  get  rid 

of  the  horror  they  "feel  within. 

» 

Biit  if  the  world  canndt  give  pea(?e,  Whefe  elfc 
ifc-ail  we  look  }    "What  religion,  befides  the  ch-rifti- 

an. 


64  *Jefiis  Cbrifi  the  only  Source 

an,  can  afford  any  rational  expeftation,  of  cafe  and! 
quiet  ? — Shall  we  go  to  the  Jews  ?  Their  religion, 
it  is  true,  came  from  God  •,  but  it  was  only  a  fchcol- 
mafter  to  lead  us  to  Chrift,  The  law  and  the  pro- 
phets, they  teftify  of  him.  The  more  we  fludy 
them,  the  more  we  fball  fee  of  Chrift  in  them.  And, 
it  was  chiefly,  as  it  had  a  reference  to  him,  the 
great  Mediator,  that  the  religion  of  the  Jews,  ever 
afforded  reft  to  its  votaries. 

Shall  we  repair  for  reft  to  the  religion  of  nature? 
The  religion  of  nature — What  is  it  ? — Where  ftiall 
wc  find  a  compleat  fyftem  of  this  fine  fcheme, 
which  fome  men  cry  up  with  fo  much  oftentation  •, 
and  on  which  they  beftow  fuch  high  encomiums. 
How  uncertain  are  fome  of  its  firft  principles,  if 
we  take  away  the  aids  it  hath  received  from  revela- 
tion !  Where  Ihall  we  find  its  atteftations  ?  How 
fiat  and  jejune  are  many  of  the  precepts  of  the  beft 
heathen  philofophers  ! — How  very  different  from 
each  other  are  pagan  writers  in  their  fchemes  of  re- 
ligion ! — ^What  a  mixture  of  error  and  abfurdity  !— 
Where  is  the  authority  to  enforce  their  fyftcms  on 
the  confciences  of  men  ? — Bcfides,  What  door  of 
hope,  doth  the  religion  of  nature  open  to  the  fin- 
ncr  ?  What  doth  it  contain,  to  quiet  the  confclence 
of  one,  oppreiTed  with  guilt  ?  Doth  it  inftrud  u$ 
that  God  is  good  ?  Doth  it  not  alfo  teach  us  that 
heisjuft? — If  his  mercy  give  us  fome  ground  of 
hope, will  not  his  infinite  rc(5titude  make  us  afraid  ? 
In  what  a  maze  of  uncertainty  are  we  left  ! — And 

wh*t 


of  Refi  and  Happinefs.  65 

what  a  gloom  is  fcattered  around  us  !  Efpecially,  if 
wenegleflafcheme  of  religion,that  hathpretenfions 
at  leall  to  divine  authority  •,  and  which,  the  moft 
obftinate  delft  muft  own,  hath  much  to  be  faid  in 
its  favor;  which,  if  true,  cannot  be  defpifcd  with 
innocency  •,  nor  rejeifled  with  impunity.  It  not 
only  promifes  the  greateft  bleiTings,  to  thofe  v;ho 
cordially  embrace  it ;  but  denounces  the  moft  a- 
mazing  deftru£lion,  to  the  unbelieving,  impenitent, 
and  difobedient.  "  He  that  believeth  fhall  be  fav- 
ed  ;  he  that  believeth  not  lliall  be  damned." ■ 


Having  endeavoured  to  ^ht'N^  the  infufiiGiency 
of  every  other  plan,  Let  us  now  confider. 

In  the  fecond  plaqe,  How  wifely  the  gofpel  dif- 
penfation  is  adapted  to  give  eafe  and  reft  to  the 
mind  of  man  ;  and  to  condufl  him  to  that  happi- 
nefs, which  he  vainly  purfues  in  apy  other  way. 


"  To  whom  fhall  we  go  ?  Thou  haft  the  words 
of  eternal  life." 


Chrift  was  a  Teacher  fent  from  heaven.  He 
had  the  fuUcft  atteftations  to  his  divine  mifilon  •, 
and  the  religion  he  introduced,  was  worthy  an  in- 
linicely  wife  and  good  Being. — The  chriftian  re- 
velation helps  us  to  form  right  and  becoming  fen- 
timents  of  the  Deity.  It  makes  it  certain,  than 
God  can  pardon   finful  maji.   in   a  per  fed  confif- 

K  teiv:? 


66  7^/^^  Chriji  the  onlj  Sour  a 

tency  with  his  own  abfolute  reditude.  It  contains 
the  molt  kind  and  gracious  declarations  to  fallen 
man.  It  teaches  us  our  duty,  and  what  are  the  ne- 
cefTary  means,  in  order  to  obtain  the  perfedion 
and  happinefs  of  our  reafonable  natures.  *'  Come 
imto  me,"  fays  our  Lord,  "  all  ye  that  labor  and 
arehcavy  laden,  and  I  will  give  you  rcil."-|- — That 
reft,  which  they  in  vain  fought  any  where  elfe,  was 
to  be  obtained  from  Jefus  Chrift.  "  The  words 
that  I  fpeak  they  are  fpirit,  and  they  are  life."  The 
words,  even  of  our  Lord  himfelf,  did  not  necefTari- 
ly  produce  their  genuine  effed.  Many  who  heard 
Cnriffc,  did  not  believe  on  him.  Some,  who  had 
profefs'd  a  regard  to  him,  and  attended  on  his  mi- 
niftry,  openly  deferted  his  caufe,  and  walked  no 
more  with  him  :  They  were  not  made,  either  wifer 
or  better,  by  hearing  him,  who  fpake  as  never  man 
fpake  :  They  returned,  "  with  the  dog  to  his  vo- 
mit," and  with  *'  the  fovv that  was  wafhed,  to  her  wal- 
lowing in  the  mire."  But,under  the  influenceof  the 
Spirit  of  God,  the  preaching  of  Chriil  bad  the  moft 
blelTed,  che  moll  falutary  effects.  His  hearers  be- 
came fpiritual  and  holy,  the  children  of  God,  and 
partakers  of  the  divine  nature. — They  were  begot- 
ten by  the  word  of  truth  j  and  introduced  into  a 
new,  a  fpiritual  life.  Chriil  gave  them  reft— not, 
by  opening  to  them  worldly  treafures — not,  by 
raifing  them  to  exalted  ftations — not,  by  leading 
them    to   the  pleafures  of /enfe---No,    bur,    by 

con- 

\  Mauhew  ii.  28. 


tfRefi  and  Hap  fine fs.  Cy 

convincing  them,  that  their  happinefs  did  not  de- 
pend on  thefe  things  •,  by  taking  off  their  affedlions 
from  worldly  obje6ls  ;  and  by  leading  them  to 
God,  the  only  fource  of  true  felicity,  7'he  Chrif- 
tlan  revelation  gives  no  aflfurance  of  riches  and 
grandeur  in  this  world  ;  but,  it  teaches  us  to  def* 
pife  earthl/  things  ;  to  be  contented  with  the  fitua- 
tion,  in  which  providence  hath  placed  us^^Vhere 
it  hath  it's  proper  influence,  it  Ipirituali^  the  af- 
fedions,  it  makes  us  heavenly-minded,  it  difpofes 
us  to  converfe  with  God,  and  to  lead  lives  of  uni- 
verfal  holinefs  and  obedience,  which  is  the  only 
probable  way  to  have  peace  in  our  own  minds. 

It  is  the  gofpel,  and  that  only,  which  anfwers 
that  great  and  interefting  enquiry.  What  fhall  we  do 
to  be  faved  ?  This  reveals  to  us,  that  God  is  recon- 
ciling the  world  unto  himfelf  by  Jefus  Chrift. — • 
When  we  view  this  great,  this  holy,  this  jufl:  Being, 
in  the  face  of  Jefus  Chrift,  or  as  he  manifefts  him- 
felf  in  the  gofpel  •,  how  amiable  !  how  excellent 
doth  he  appear  !  Confcious  of  guilt,  trembling  for 
fear,  we  behold  an  almighty  Saviour,  who  came 
into  our  world,  upon  the  moft  benevolent  defign  •, 
who  not  only,  while  he  lived,  taught  the  moft 
heavenly  doflrine,  and  fet  a  bright  example  of  the 
moft  perfect  virtue,  but  died  to  atone  for  the  fm 
of  man,  and  by  his  Utood  to  cleanfe  us  from  all  un- 
righteoufnefs.  "  lie  died  for  us,  the  juft  for  the 
unjuft,   that  he   might  bring   us  to  God."    T'ht^ 

^cath 


68  J^fiis  Chrijl  the  only  Source 

death  of  fo  glorious  a  perfon,  being  by  God  him- 
felf  fubftituted,  initead  of  the  death  of  the  offend- 
er, anfwered  all  the  purpofes,  that  could  have 
been  anfwered  by  our  puniQiment.  God  hath,  by 
this  wife  conftitucion,  difplayed  the  infinite  refti- 
tude  of  his  nature,  even  when  he  exerciled  his 
rnercy  to  the  finner,  *  "  Whom  God  hath  fee 
forth  to  be  a  propitiation,  thro'  faith  m  his  blood, 
to  ccclafe  his  righteoufnefs  for  the  remifiion  of  fins 
that  are  pafl:,  through  the  forbearance  of  God,  to 
declare  at  this  time,  his  righteoufnefs  ;  That  he 
might  be  juft,  and  the  juftifier  of  him  which  believ* 
cth  in  Jefus.'* 

It  is  to  depreciate  the  merits  of  Chrift,  and  to 
defpife  the  mercy  of  God,  only  to  entertiinadoubt, 
whether  Chrift  is  able  to  fave  •,  or  whether  God  is 
feady,  on  account  of  his  merits,  to  pardon  the  be- 
lieving;, rcturnincv  fmner.  It  is  to  dilbelieve  the 
jnoil  exprefs  declaration?,  and  the  mod  ample 
affurances,  of  him  who  is  truth  itfelf  Doth  the 
fcripture  fo  plainly,  fo  repeatedly  declare,  "  He 
thatbelieveth  fhall  be  faved  ?"  Doth  our  Lord  in- 
vite fmncrs,  all  without  exception,  to  come  to  him 
for  life  and  bkflcdnefs  ?  and  fhail  wc  harbour  one 
diftruftful  tliought  ? — Knowing,  that  wearebeliev- 
crs  in  Chrift,  we  may  be  fatisfied,  not,  that  God 
will  forgive  us,  bat  that  h^  hath  forgiven  us. 
*'  There  is  no  condemnation  to  them  that  are  in 
Chrill  Jefus."  f—"  Who  fliall  lay  any  thing  to 

thc- 
*  Romans  3.  25,26.  -f- Romans  S.  i. 


cf  Rejl  and  Happinefs.  Cy 

the  charge  of  God's  ele6t  ?  It  is  God  that  juflifieth. 
Who  is  he  that  condemneth  ?  Ic  is  Chrift  that 
died,  yea,  rather,  that  is  rifen  again,  who  is  even  at 
the  right  hand  of  God,  who  alfo  maketh  intercelTi- 
on  for  us."  f 


What  a  glorious  door  of  hope,  doth  the  gofpel 
open  to  the  believer  inChrift  ! — ThatGod,  who  was 
once  his  enemy,  is  now  his  friend — rhatjuftice, 
which  once  demanded  the  punifhment  of  the  guil- 
ty finner,  now  pleads  for  his  deliverance  from  con- 
demnation.— We,  who,  if  judged  by  ftridlaw,  have 
no  righteoufnefs,  are  confider'd  as  righteous — arc 
judified,  on  account  of  Chrift's  righteoufnefs  ;  God 
*'  hath  made  him  to  be  Cm  for  us,  who  knew  no 
fm  i  that  we  might  be  made  the  righteoufnefs  of 
God  in  him."  -  Chrift  endured  amazing  fufferings, 
on  account,  or  by  means,  of  our  fins  ;  we  partake 
of  the  mod  important  bleflings,  on  account  ot  his 
righteoufnefs. 

And  what  an  encouragement  is  this  gracious 
conflitiition  to  a  chriftlan  !  What  an  excitement  to 
univerfal  holinefs  !  Till  we  have  aview  of  God, 
in  and  by  Jefus  Chrift,  he  appears  a  confuming 
fire,  awful  and  terrible,  there  is  no  certainty,  that 
he  will  cake  any  favourable  notice  of  our  fervices, 
or  accept  our  obedience.  No  wonder  then,  a  fin- 
ner— opprefs'd  with  a  fenfc  of  guilt— .deft itutc  of 
hope — hath  no  thought  of  returning  to  him.     Eur, 

wheii 
t  Rom.  8.  33.  34, 


7©  Jefus  Chrifi  the  cnly  Source 

when  the  glorious  God  appears  feated  on  a  throne 
of  grace  ;  proclaiming  deliverance  to  the  captive  ; 
inviting  the  backflider  to  return  ;  promifing  every 
valuable  and  important  bleffing,  to  thole  who  ac- 
cept his  invitation,  and  come  to  him  through  Je- 
fus Chrift  -,  how  great  the  encouragement,  which 
the  finner  may  take  from  hence,to  repent  and  turn 
to  God  !  With  what  entire  confidence  may  he  truft 
to  the  alTurances  of  the  word,  that  God  will  graci- 
oufly  accept  his  imperfe6l  works  of  righteoufnefs, 
which  are  by  Jefus  Chrift  to  the  praife  and  glory 
of  God  I  What  an  argument  is  this,  to  devote  our- 
felves  to  this  moft  kind  and  benevolent  Being  ! 
*'  Ye  are  not  your  own  ;  for  ye  are  bought  with  a 
price  :  Therefore  glorify  God  in  your  body,  and 
in  your  fpirit,  which  are  God's."  How  con- 
draining  a  motive  to  one,  who  hath  a  juft  fenfe  of 
the  love  and  goodnefs  of  God,  manifefted  by  his 
Son  Jefus  Chrift  ! — We  may  talk  of  the  beauty  of 
virtue  ;  ot  moral  fitnefs  j  of  the  reafon  and  nature 
of  things  ;  of  the  tendency  of  holinefs,  to  promote 
our  health  •,  our  eafe  ;  our  reputation  in  the  world ; 
and,  it  muft  be  owned,  they  are  all  arguments  of 
great  weight  -,  but  a  clear  view,  an  afFedling  fenfc 
of  thefufferingsof  JefusChrift,  and  a  due  confider- 
ation  of  the  end  and  defign  of  thefe  fufferings,  are 
arguments,  which  will  weigh  more,  with  a  true 
chriftian,  than  all  the  reft — A.  kvSt  of  the  torments 
to  which  fin  expofes  us,  may  make  us  afraid  of  fin- 
ning, but  it  is  the  goodnefs  of  God,  that  leadeth 
to  repentance-^That  goodnefs  which  is  illuftrioufly 

dir» 


of  Reji  and  Happinefs.  y  i 

difplayed  in  thechriflian  revelation.  This  powerfuf 
motive,  makes  every  other  confideration  appear 
licrht,  and  unimportant.     This,  duly  imprefs'd  oa 
the  heart,  will  engage  us,  to  run  with  chearfulnefs 
the  race  fet  before  us ;  to  run  and  not  be  weary  ;  to 
walk  and  not  faint.       He,  who   hath   much  for- 
given, and  who  hath  ajufl  fenfe  of  the  obligation, 
■will  love  much.     He   who  loves  God  much,  will 
evidence  this   love  by  keeping  all   his  command- 
ments ;  and  in  keeping  the  commandments  of  God, 
a  chriftian  will  always  find  great  reward.     An  in- 
ward principle  of  religion,  will  quiet  his  paflions, 
regulate  his  affe6tions,and  fill  his  loul  with  a  calm, 
a  joy,   which  a  ftranger  intermeddleth  not  with. 
The  greater  progrefs  he  makes  in  the  divine  life, 
fo  much  the  more    reafon  he  hath   to  be   fatisfied, 
that  he  is  born  of  the   Spirit. — The  more  he  hath 
of  the  temper  of  a  difciple  of  Chrifl:,   fo  much  the 
more  certain  it  is,  that  he  is  his  difciple — this  he  ac- 
counts his  higheft  honor  ;  his  greateft  happinefs. — 
The  more  certain  he  is,  that  he  is   one  of  Chrifl's 
difciples,  fo  much  the  greater  comfort  doth  he  de- 
rive, from  the  great  and  precious   promifes  of  the 
gofpel,  that  God  will  take  him  under  his  guidance, 
his  care,  and  his  protedtion  ;  that  he  will  make   all 
things  work  together  for  his  good  ;  that  he  will  be 
his  Friend,  his  Father,  his  Portion, 

The  promifes  do  not  include  an  exemption 
from  death.  The  chriflian  knows  that  he 
muft  die.    There  is  no  difcbarge  in  that  war. — In 

this 


72  Jefus  Chrift  the  only  Source 


% 


this  rerpe(5t,  there  is  one  event  to  the  righteous,  and 
to  the  wicked.  But  faith  fcatters  the  horrors  of 
the  grave.  The  gofpel  reveals  a  refurredlion  of 
the  dead.  "  As  in  Adam  all  die,  fo  in  Chrift  fhall 
all  be  made  alive."  St.  Peter  fays,  «  Thou  haft 
the  words  of  eternal  life."  And  the  apoftle  John 
tells  us,  "  This  is  the  promife,  he  hath  promifed 
us,  even  eternal  life."  This  eternal  life,  we  are  to 
enjoy;  not,  in  this  weak  imperfeft  ftate  •,  not, in  this 
vain  and  finful  world,  where  we  are  furrounded  with 
cares,  forrows  and  temptations :  but,  in  heaven  ; 
where  the  wicked  ceafe  from  troubling,  and  the 
weary  are  at  reft  ;  where  fin  and  forrow  are  no 
more  ;  where  we  fhall  fee  Chrift,  our  Saviour  and 
Lord  ;  and  enjoy  God,  without  interruption,  with- 
out intermiflion  •,  where  9nly  we  can  know,  how 
much  God  hath  done  for  us,  and  how  much  good 
he  hath  laid  up  in  ftore  for  them  that  love  him. 
What  can  difturb  one,  who  hath  fuch  views,  and 
fuch  profpe6ls  !  With  what  contempt  may  he 
look  down  on  the  joys  and  forrows ,  the  frowns  and 
flatteries  of  a  vain  world  !  None  of  thefe  things 
move  him  -,  nor  doth  he  account  his  life  dear,  fo  he 
may  finifh  well,  and  enter  into  the  joy  of  his 
Lord.  How  did  the  apoftles  and  prim.itive  faints, 
triumph  over  the  king  of  terrors,  when  he  put  on 
the  naoft  gloomy  form  !  They  rejoiced,  that  they 
were  counted  worthy  tofuffer  for  Chrift  ;  and  chear- 
fully  refigned  up  every  thing  they  held  dear  in  this 
world,  even  hfe  itfelf,  for  his  fake.    Such  was  thei? 

regard 


^  >  of  Refi  and  Hap^ineJ}:  y^ 

regard  fer  their  mafter  •»  fiich  was  the  blelTcd  influ- 
ence of  the  religion  they  profelled.  Death  is  fo 
far  from  being  a  terror  to  a  chrillian,  who  is  poflef- 
fed  of  the  afilirance  of  hope,  that  he  efteems  it  a 
friendlv  melTcnger,  fent  to  releafe  him  from  thii 
prifon,  to  which  he  is  at  prefent  confined — a  har- 
binger of  the  glory  which  God  hath  promiled  and 
prepared.  When  by  faith  he  takes  a  view  of  the 
heavenly  Canaan,  and  looks  forward  to  that  reft: 
which  remains  for  the  people  of  God,  he  would 
not  live  always  in  this  uncomfortable  world ;  he  caa 
hardly  content  himfelf  in  this  vale  of  tears -,  and 
cries  out  with  joy  and  gratitude — Come  Lord  Jefus, 
come  quickly.  He  thinks  with  holy  tranfport  of 
that  blefled  time,when  this  mortal  will  put  on  im- 
mortality ;  and  this  corrupdble  will  put  on  incor- 
ruption  ;  and  death  will  be  fwallowed  up  in  vic- 
tory :  When  Chrift  who  is  our  life  fliall  appear, 
■arid  we  fhall  appear  with  him  in  glory  :  When  we 
fliall  be  admitted  to  to  the  beatific  vifion  of  God, 
in  whofe  prefence  is  fulnefs  of  joy,  and  at  whofe 
rigj|t  hand  are  pleafures  for  evermore. 

,  Thefe  are  great  things  for  a  finful  worm  to  look 
for.  But  a  chriilian  doth  not  allow  himfelf  to  dag- 
ger through  unbelief.  He  doth  not  objc6t  his  own 
unworthinefs,  his  exceeding  finfulnefs,  his  aggra- 
vated guilt.  He  remembers  that  he  hath  the 
v/ord  and  promife  of  the  true  and  faithful  God  : 
*'  Hath  he  faid  and  fhal!  he  not  do  it  ?  Or  hath  he 

L  fpoken, 


/  4  Jefus  Chriji  the  only  Source 

fpoken,  and  (hall  he  not  make  it  good  ?"— Under 
all  his  fears  and  doubts,  he  repairs  to  that  Saviour, 
who  hath  the  words  of  eternal  life,  and  hath  taught 
VIS  the  way  to  a  bieiTed  immortality.  With  in- 
tire  confidence,  he  ventures  his  foul  upon  the 
truth  of  chriftianity  ;  he  relies  upon  the  merits  of  the 
Redeemer  •,  and  daily  commits  himfelf  to  him,  be- 
ing perfuaded,  that  he  is  able  to  keep  the  facrcd 
depofitum,  and  will  prefent  him  faultlefs  before 
God,  and  his  Father,  with  exceeding  joy, 

IMPROVEMENT. 


Firil,  Wc  learn  from  what  hath  been  faid,  the 
wifdom  of  the  true  chriftian. 

With  v/hat  fincere  pity,  and  tender  emotions, 
did  the  difciples  who  ftill  adhered  to  Chrift,  look 
ypon  all  thofe  who  left  their  Matter,  and  relinquifh- 
5^d  their  expeftations  from  him,  pofTibly  for  ever  ! 
Juilfo  mny  you,  who  have  an  inward  acquaintance 
with  chriftianity,  look  upon  all  thofe  who  reje6l 
Chrift,  and  negled  his  great  falvation.  Perhaps, 
they  are  rich  and  profperous  ;  perhaps,  you  are 
poor  and  dcfpifed  :  But  they  are  the  enemies  of 
God,  and  expofed  to  his  eternal  wrath  ;  whereas  he 
hath  called  and  chofen  you,  and  made  you  heirs  of 
eternal  bklfednefs.  Would  you  change  ftates  with 
:hem  ?  Moft  certainly  you  would  not.  You  can- 
not bs  a  chriftian,  and  repent  of  your  choice.    You 

cannor 


of  Rejl  and  Happinefs,  ^r 

cannot  but  know,  that  you  ad  the  moft  rational 
and  wife  part.  You  cannot  but  look  on  them  as 
fools  and  madmen,  who  eat,  drink  and  are  mer- 
ry, while  hanging  over  the  pit  of  eternal  dq- 
ftrudion — Why  then  do  you  envy  them  their 
good  things,  which  will  lad  but  a  little  while,  and 
will  terminate  in  remedilcfs  perdition  ?  Why  are  you 
difcontented  with  your  lot  ?  WHiat  !  though  you 
meet  with  difficulties  and  trials  •,  thefe  are  defigned 
for  your  benefit  ;  they  are  but  for  a  fearon,and  will 
be  followed  with  endlefs  happinefs  and  joy.  When 
you  confider  your  character  and  your  j)rofpeds,  it 
ought  deeply  to  humble  you,  that  your  lives  are  in 
no  degree  anfwerable.  You  walk  too  much  by 
fight ;  you  live  too  little  by  faith.  Your  hearts  are 
unreafonably  attached  to  earthly  things,  thoug^h 
you  are  citizens  of  Zion,  the  Jerufalcm  that  is  a- 
bovc.  , 

Secondly,  Ho\y  great  obligations  are  you  un- 
der to  thankfulnefs,  who  are  made  heirs  of  eternal 


loftead  of  looking  on  the  men  of  the  world  with 
any  fort  of  envy,you  ought  to  adore  and  praife  God, 
who  hath  made  you  to  differ  from  them.  It  is  not 
owing  to  your  own  fuperior  reafon,  that  you  are 
better  then  others  -,  Divine  grace  hath  made 
you  what  you  are.  But  for  this,  you  had  been  like 

thole 


'76  Jefus  Chriji  the  only  Source. 

thofe  around  you,  who  chufe  a  portion  in  this  life, 
in  preference  to  that  glorious  ftate  of  immortality 
which  the  gofpel  reveals  :  You  would,  like  them, 
fpend  your  money  for  that  which  is  not  bread,  and 
your  labor  for  that  which  profiteth  not.  When 
you  tafte  the  pleafures  of  religion,  when  you  con- 
template the  happinefs  of  the  future  ftate — Think 
of  thegoodnefs  of  God  in  fending  his  own  Son  to  die 
for  you. — Meditate  on  the  love  of  Chrift,  in  fub- 
mitting  to  be  a  man  of  forrows  j  in  giving  himfelf 
an  offering,  and  a  facrifice  to  God  ;  in  becoming 
obedient  unto  death,  even  the  death  of  the  crofs. 
' — Think  for  whofe  fakes  he  endured  rhefe  amazins; 
fufferings  \  it  was  for  us,  finners — Think  of  the  end 
he  had  in  view;  it  was,thatthefalvation  of  man  might 
be  accomplifhed,  in  a  confiftency  with  the  perfec- 
tions of  the  Dsity.  He  died,  that  you  might  live 
through  him. 

Can  they  be  thought  to  have  a  juft  fenfe  of  this 
infinite  love,  who  negledan  ordinance  which  Qttk^ 
hath  himfelf  enjoined,  as  an  expreffion  of  regara  to 
him  j  and  which  ia  peculiarly  adapted  to  beget  and 
increafe  our  affedion  to  him  }  They,who  continue 
jn  this  negledt,  norwithftanding  all  the  arguments 
that  are  uled  wiih  them,  with  as  litrle  concern,  £s  if 
jt  were  a  matter  of  indifference,  v.'hether  Chrift  if? 
obeyed,  or  not  ?  May  not  the  words  of  the  text 
be  applied  to  them — *'Wili  ye  alfo  go  away?"  Whi- 
ther can  you  go  with  fo  much  advantage,  as  to  this 

holy 


ef  Reji  and  Happinefi.  yj 

holy  ordinance  ?  Is  not  your  neglecl  of  it,  the  rea- 
fon  that  you  are  fo  dead  in  all  the  offices  of  relio-i. 
on  ?  And  that  you  do  not  walk  more  circumfpecll. 
Iy,and  more  iiniformly,in  your  chriftian  courfe  ?  In 
deed,    a   bare   attendance  on  ordinances,  is  not  e- 

'  nough  to  conftitute  you  chriftians  -,  you  muft  have 
refpeft  to  him,  who  hath  the  words  of  eternal  Hfd, 
or  you  will  reap  but  little  advantage  from  your  ob- 

-fervance  of  the  inftitutions  of  religion.  If  you  do 
not  partake  of  the  bread  of  lif&  which  came  down 
from  heaven,  you  can  receive  no  fpiritual  nburifii- 
ment. 


Let  thofe  who  profefs  the  religion  of  Chrift^  be 
careful  to  evidence  their  fincerity  to  the  world,  by 
an  anfwcrable  converfation.  Since  you  do  not  ex- 
pe6t  happinefs  from  earthly  things,  v/hy  do  you  dif- 
, cover  fuch  an  earthly  temper  ?  Why  are  you  fa 
deeply  affcfled  with  the  joys  or  troubles  of  life  .? 
Recoiled-,  that  this  world  is  not  your  home,and  that 

gHQU  have  expectations  v/hich  the  world  cannot  dii^ 
appoint.  *'  Seek.the  things  that  are  above,  where 
Chrifl;  fitteth  at  the  right  hand  of  God."  Caft 
your  cares  and  burthens  on  the  Lord,  and  he  wij^l 
fuftain  you.  Wc  are  all  quickly  to  go  hence,  we 
are  to  leave  the  prefcnt  evil  world,  we  are  to  go  to 
our  Father's  houie — There  we  Ihali  be  at  reil.  Lee 
us  contemplate  that  happy  time,  when  that  Jefus, 
^vho  hathfavoured  us  with  tiie  words  of  eternal  liff , 

.  'Snd  the  me^4is9f  attaining  it^  will  give  u><  eternal 

life 


yS  7^J  Cbriji  the  only  Source  &c. 

life  itfclf.  Oh  !  the  joy  of  that  blefled  day,  when 
our  great  Redeemer  will  defcend  from  heaven, 
with  a  fhout,  with  the  voice  of  the  Arch-angel,  and 
wiih  the  trump  of  God  i  and  will  invite  us  to  the 
bleflednels  he  hath  purchafed,  in  that  tranfporting 
language  ;  "  Come  ye  bleffed  of  my  Father,  inherit 
the  kingdom  prepared  for  you,  from  the  founda- 
tion of  the  world  ?"  Oh  !  the  blefTednefs  of  that 
flate,  when  we  fhall  be  free  from  fin,  which  ought 
to  be  our  greatell  burthen  \  and  (lull  know,  even 
as  we  are  known.  "  Having  a  promife  of  fuch 
reft,  let  us  not  feem  to  come  (hort  of  it  through 
unbelief." 


Let  finners  in  Zion,  tremble  at  the  thought  of 
that  eternal  feparation,  which  will  be  made  in  the 
great  day,  between  the  righteous  and  the  wicked ; 
ano  of  thofe  inconceivable  torments  to  which  they 
will  be  configned,  who  fhall  be  found  at  the  left 
hand  of  the  Judge.  Let  them  forfake  thofe  lying 
vanities  which  now  delude  them,  and  caft  them- 
felves  upon  the  mercy  of  God  through  Jefus  Chri||^ 
Your  fms  are  many  i  your  guilt  is  great ;  but  Chriff 
is  able  to  fave  to  the  uttermoft,  all  them  that  come 
to  God  through  him, 


S  E  R  M  O  U 


t^mtKm 


SERMON    IV. 


The  Dominion  of  an  omnipotent  Deity  a  ReafoR 
for  Joy  and  Praifc. 


Revelation     XIX.    6. 


Alleluia  :  for    the  Lord  God  omn> 
potent  reigneth. 


IN  the  preceeding chapter,  we  have  a  prediction  of 
the  overthrow  of  myftical  Babylon,  the  feat  of 
the  beaft,  by  which  is  intended  the  deftruflion  of 
Rome  papaljOr  the  fall  of  the  man  of  fin,whore  king* 
dom  was  founded  by  human  policy  and  power,  and 
hathbeenfupported  by  every  kind  of  unrighteous  de- 
ceit. An  Angel  is  reprefented  as  proclaiming  aloud, 
**  Babylon  the  great  is  fallen,   is  fallen,"^Froni 

the 


So  ^he  Dominion  of  an  omnipotent  Deity 

ttie"(JercfIj5iion  we  have  in  this  prophecy,  itfcems.as 
if  Rome  like  ancient  Babylon,  was  to  be  reduced  to 
a  heap  of  ruins,  never  to  be  rebuilt,  but  to  remain 
defolate  and  uninhabited.  Her  deftrudion  was  to 
be  fudden,  entire,  and  perpetual. 


When,  this  perfecuting  power  was  thus  totally 
deftroyed,  the  heavenly  church  is  introduced,  with 
united  voices,  finging  an  anthem  of  praife  to  God, 
for  his  righteous  vengeance  on  the  cruel  opprefibrs 
of  his  people  ;  and  for  his  faithfulnefs,  in  fupport- 
ing,  proteding,and  delivering  his  perfecuted  faints. 
"  After  thefe  things,  I  heard,'*  fays  the  apoftle 
John,  "a  great  voice  of  much  people  in  heaven, 
faying.  Alleluia,  falvation,  and  glory,  and  honor,- 
and  power,  unto  the  Lord,  our  God.  For  true 
and  righteous  are  his  judgments,  for  he  hath  judg- 
ed the.  great  whore,  which  did  corrupt  the  earth 
with  her  fornications,  and  hath  avenged  the  blood 
of  his  fervants  at  her  hand.  .  And  again,  they  faid. 
Alleluia  ;  and  her  fmokerofe  up  for  ever  and  ever. 
And  the  four  and  twenty  elders,  and  the  four  living 
creatures^  fell  down  andworfliippedGod,  that  fat  on 
the  throne,  faying.  Amen,  Alleluia."  When  this 
hymn  of  praife  was  ended,  there  came  forth  an  or- 
der from  the  throne,  or  feat  of  the  divine  prefence, 
to  the  faints  on  earth,  to  join  in  thefe  heavenly  ac- 
clamations of  praife.  "  And  a  voice  came  out  of 
the  throne,  faying,  praife  our  God,  all  ye  that  fear 
liim,  both  fmall  and  great." — **  A  voice  from. the 

throne," 


a  Reafon  for  Jcy  and  Prmfel  ft> 

throne,*'  fays  Mr,  Lowman,  "  is  from  the  glory,  or 
«'  the  oracle  •,  this  fhews  the  great  authority  and 
"  folemnity,  with  which  this  order  was  publifhed. 
•'  The  praife  of  God,  to  which  this  oracle  diredls, 
**  feems  fomewhat  different  from  that  of  the  fore-. 
•*  going  hymn  ;  that  hymn  was  lo  celebrate  the 
*'  praife  of  God,  principally  on  account  of  his  faitli.- 
*'  fulnefs  and  juflice,  in  the  punifbment  of  a  per- 
**  fecuting  power,  which  had  long  opprefs'd  the; 
**  faithful  fervants  of  Chnft.  But  this,  as  appears 
*'  by  the  following  hymn,  in  obedience  to  the  di- 
*'  redion  of  the  oracle,  is  principally  to  praife  God, 
*'  for  the  happy  and  glorious  ftate  of  the  church, 
*'  confequent  upon  this  punilhment  of  their  ene- 
*'  mies  -,  that  happy  and  glorious  ftate  of  the 
"  church,  fuppofe,  wherein  ic  is  faid  to  live  and 
*'  reign  with  Chrifl:  a  th'iufand  years,  and  which  is 
"  more  largely  defcribed  in  the  following  chapter. 
**  For  which  great  goodnefs  of  God,  all  good  men 
**  are  prepared,  by  this  folemn  thankfgiving,  to 
•■■'  exprefs  their  hearty  and  grateful  acknowledge- 
*'  jnents."  The  word  was  no  fooner  given  to 
praife  God,  than  it  was  inftantiy  obeyed.  "  And 
I  heard  as  it  were  the  voice  of  a  great  multitude, 
and  as  the  voice  of  many  waters,  and  as  the  voice: 
.of  mighty  thunderings, Alleluia;  for  the  Lord  God 
omnipotent  reigneth,  ^Let  us  be  glad  and  rejoice, 
and  give  honor  to  him,  for  the  marriage  of  the 
Lamb  is  come,  and  his  wife  hath  made  herfelf 
ready."  The  exafl  period,  when  th':'fe  prophecies 
will  be  accomplifhed,  is  not  mentioned  j  at  lead: 
M  *       not 


f 


I  Bf'  .  Thi  Dominion  of  an  omnipotent  'Deity 

liot  {q  clearly,  as  that  we  are  able,  certainly  to  de-» 
lermine  when  it  will  be.  They  who  have  preten- 
ded  to  afcertain  it,  have  only  publilhed  their  own 
miftakes.  But  there  is  enough  known  of  the  infi- 
nitely perfedl  Jehovah,  to  fatlsfy  us  that  he  will.be 
faithful  to  his  promifes,  and  that  the  caufe  of  truth 
and  righteoufne-fs  will  finally  prevail  againll  all  op- 
pofition  ;  a  reafonable  foundation  this  for  reft,  for 
gratitude,  for  praile. — It  is  a  reafon  for  joy  and 
thankfulncfs,  that  there  is  a  profpefl  offuch  a 
time — The  reafon  will  be  flronger  when  the  time 
actually  comes — Then,  when  his  enemies  (hall  be 
fubdued  under  him,  the  Lord  will  triumph  glo- 
rioufly. 

We  are  not  to  foppofe,  that  the  bleffed  God  is, 
at  other  times,  only  a  fpedator  of  the  things  that 
take  place  in  the  world.  His  diredion  and  govern- 
ment of  events  are  limited  to  no  particular  feafon  ; 
he  always  fets  at  helm,  and  fuperintends  univerfal 
nature.  This  confideration  may  well  quiet  cur 
minds,  and  affords  a  reafon  for  peace  comfort  and 
joy,  when  things  look  mofl  dark  :  The  call  to  gra- 
titude and  to  praife  is  ftill  more  evident,  when  this 
glorious  Being  appears  for  the  help  of  his  people, 
and  grants  them  falvation.  "  The  word  Alleluia 
or  Halleiujnh,  is  a  mofl  lively  and  comprehenfive 
cxpreiTion  of  praife,  often  ufed,  and  tranflated, 
Fraife  ye  the  Lord^  in  the  Pfalms,  the  five  laft  of 
which,  with  feveral  others,  begin  and  end,  as  this 
heavenly  hymn  doth,  with  that  word," 

JVhat 


a  Reafon  for  Joy  and  Praifs,  't^ 

What  I  propofe  in  this  difcourfe,  is, 

Firft,  To  confider  the  title  by  which  the  great 
God  is  defcribed  in  the  text—"  The  Lord  God 
omnipotent." 

Secondly,  To  fpeak  of  his  univerral  dominion 
and  government, 

Thirdly,  To  (hew,  that  this  confideration  is  a 
Iceafonable  foundation  tor  joy  and  praile. 

Firft,  I  am  to  confider  the  tide  by  which  the 
great  God  is  defcribed  in  the  text — "  The  Lord 
God  omnipotent.'* 

By  the  omnipotence  of  God,  we  underhand  2 
capacity  or  ability  of  doing  whatfoevcr  he  pleafes. 
An  arbitrary  power,  in  the  imperfect  fons  of  men, we 
juftly  abhor  •,  but  in  God,  we  conned  with  it  the 
idea  of  infinite  reafon  and  goodnels.  The  will  of 
God  is  always  determined  by  his  perfeft  wifdom, 
and  is  entirely  confiftent  with  abfolute  perfeclion. 
Whatever  God  wills  is  wife  and  good,  holy  and  ju(l. 
It  is  not  enough  to  lay,  his  will  isnotinconfiftentwith 
rhefe  attributes,  there  is  the  exercife  of  thefe  attri- 
butes in  all  he  wills,  in  all  he  does.  To  fay,  therefore,,. 
thatGod  doth  accoi'ding  to  his  will  or  pleafure,  is  to 
fay,  that  he  doth  what  is  right  and  fit,  that  which 
is  dictated  by  his  wifdom,  and  which  becomes  aa- 


S^  The  Vomlmen  of  an  omnipotent  DeJ/jt 

all-perfe6t  Being.  In  this  fenfe  we  are  to  under- 
iland  that  expreffion,  "  Thou  haft  made  all  things, 
and  for  thy  plealure  they  are  and  were  created/* 


The  power  of  God  is  infinite  ;  it  extends  to  all 
things  pofTiblc,  to  all  things  that  are  confiftent  with 
the  per^e6lion  of  his  nature.  It  doth  not  extend 
to  impofiibilities  ;  it  would  be  abfurd  to  fay,  God 
could  do  a  thing  and  not  do  it  at  the  fame  time. 
To  do  a  thing  wrong  and  unfit,  would  be  an  im- 
perfedlioni.  and  therefore  tofuppofe  fuch  a  capacity.- 
in  God,  is  not  to  honor  him,  but  to  make  him  in 
pur  though ts,  altogether  fuch  an  one  as  ourfelves. 

That  God  is  omnipotent,  no  one  will  be  difpo- 
fed  to  deny,  who  confiders  what  great  things  he 
liath  done.  What  can  be  beyond  the  reach  of  his 
power,  who  formed  this  ftupendous  univerfe  }  and. 
jpake  innumerable  worlds  into  being  ?  He  who 
hath  communicated  fuch  amazing  powers  and  abi- 
lities to  his  creatures,  who  hath  conftituted  caufes 
#  fufficient  to  produce  fuch  great  effed-,  muft  have 
^-  all  power  in  himfelf.  If  it  may  not  be  faid  that  in- 
finite power  is  difplayed  in  the  works  of  God,  be- 
c;aure  they  are  finite  ;  yet  we  rationally  conclude, 
that  the  being  who  produced  them  is  infinite  in 
power,  To  fix  limits  to  his  power,  who  hath  done_ 
fo  much,  is  to  the  laft  degree  tinreafonable.  To. 
r;?ake  objedlions  againit  his  omnipotence,  becauf^^. 
.^-  b^th  nQ^^  don?  all  he  could  ;<^o^   is  evidently  ab^, 

lurd  I 


•    a  Reafon  for  Joy  and  Praife.  B5 

idird  :  It  is  to  fay  he  is  not  omnipotent,  becaufe  he 
hath  ftill  a  power  of  afling.  It  certainly  implies 
nothing  abfurd  or  contradi(5lory,roalcribe  this  attri- 
bute toGod  :  Whereas  it  contradifls  all  our  notions 
of  a  Deity,  to  fuppofe  any  thing  too  hard,  or  too 
great,  for  him  to  do.  If  he  is  not  infinite  in  power, 
he  is  not  infinite  in  anv  perfection.  Plis  other  attri- 
butes can  extend  no  further  than  his  power.  Confe- 
quently,  he  is  not  God,  he  is  not  aBeing  of  infinite 
perfedlion.  If  we  deny  the  Deity  any  one  attribute, 
we  involve  ourfelves  in  all  the  difficulties  and  ab-' 
furdities  ofacheifm.  Therefore,  the  fcripture, 
which  was  defigned  to  give  us  juft  notions  of  God,- 
afcribes  to  him  every  perfedlion,  and  in  an  infinite 
degree.  Particularly,  it  teaches  us,  that  "  power 
belongeth  unto  God."  ^  "  In  thine  hand,"  fays 
the  devout  king  Jehofliaphat,  *'  is  there  not  power 
and  might,  fo  that  none  is  able  to  withftand 
tiiee  ?"  *  "  I  know,'*  fays  holy  Job,  "  that  thou 
canfl  do  every  th-ing*'*-}-  In  another  place,  fpeaking 
of  God, he  fays,:{:  "  He  is  wife  in  heart,  and  might)? 
in  ftrength,  who  hath  hardened  himfelf  againft  him, 
&  hath  profpered  .'^  Which  removeth  the  mountains;  , 
and  they  know  not:  which  overturneth  them  in  hia 
anger.  Which  ihaketh  the  earth  out  of  her  place, 
and  the  pillars  thereof  tremble.  Which  command- 
eth  the  fun,  and  it  rifeth  not  :  and  fealeth  up  tha 
ftars.  Behold  he  taketh  away,  who  can  hindeti 
bim  ?     Who  will  fay  unto  him,  what  doell  thou  ?'* 

In  the  NewTcft^ment,  we.findau  Acgel  faying, 

"   With 

^  Pfa.  ^z.  II.     *  i  Chiron,  20.  6,      »f  Jqb  4?-  '?•      +  9.  4/. 


S6        ^he  Dsminion  sf  an  omnipotent  Beity 

«'  With  God  nothing  fhall  be  impofilble."  *  i\nd 
our  Lord  fays,  "  With  men  it  is  impoflible,  buc 
not  with  God,  for  with  God  all  things  are  pofli-: 
ble."  t 


I  am,  in  the  fecond  place,  to  fhow  that  this  glo- 
rious Being,  who  is  the  Lftrd  God  omnipotent, 
hath  the  government  of  the  world  in  his  hands. 
tt  The  Lord  God  omnipotent  reigneth." 

The  powcof  God  is  not  a  mere  capacity  of  na-- 
cure,  which  he  fufFers  to  lie  idle  and  ufelcfs.  It  is 
continually  in  exercife,  and  ever  hath  been.  It 
f  difcovers  very  narrow  and  contraftcd  fentiments,  to 
confine  the  creating  power  of  God  to  this  earth,  of 
fyftem,  or  to  what  we  know  and  are  acquainted 
tvith  :  One  can  fcarce  imagine,  that  there  were  not 
creatures  before  man,  upon  whom  God  might  exercifa 
his  innnite  perfedions.  It  is  much  more  realbnable 
to  fuppofe,  that  the  Almighty  hath  been,  througb 
eternity,  producing  worlds,  and  creatures  to  inha-; 
bit  them.  The  word  heaven,  as  ufed  in  fcripture, 
may  fometimes  include  in  it  the  infinite  expanle, 
all  above  or  befides  this  earth  •,  it  may  contain  a 
large  and  wide  creation  ;  and  all  thefe  things  his; 
hands  have  made  ;  his  word  fpake  them  into  be-? 
ing.  "  I  have  made  the  earth,  and  created  man 
upon  it.  I,  even  my  hands  have  ftrctched  out  ths 
heavens,  and  all  their  holts  have  I  commanded.'* 

The 

*  Luk-  1.  ^^  f  Mark  ta,  27, 


it  Reafon  for  Joy  and  Pr^tfi.  ff 

The  fame  omnipotent  Creator,  which  brought 
the  world  out  of  nothing,  gave  the  different  parts 
of  the  creation,  their  various  natures  and  laws^ 
their  fituation  and  motion.as  he  fawfit.  Andhavincr 

o 

made  them,  he  exercifes  his  power,  his  goodnefs, 
his  wifdom,in  preferviPig,  directing,  and  governing 
them.  The  providence  of  God  extends  as  far  as 
the  creation.  Whatever  he  hath  brought  into  be- 
ing, depends  upon  him  for  its  continuance  in  be- 
ing ;  its  having  exiftence  one  momem:,  doth  not 
make  its  exiftence  necelTary  the  next  ;  its  former 
exiftence  is  not  the  caule  of  itsexifting  afterwards ; 
it  continues  in  being,  not  becaufe  it  hath  exifted, 
but  becaufe  this  is  the  will  of  the  Creator.  And 
if  the  will  of  God  determines  the  continuance  of  a 
thing  created,  he  muft  alfo  determine  the  ftate 
and  circumftanccs  in  which  it  ftiall  continue  :  It 
muft  be  under  fuch  laws  and  regulations,  or  have 
fuch  powers  and  capacities  as  he  fees  fit  to  give  it. 
There  can  be  no  accident  with  refpe6l  to  him,  no 
'change  or  alteration  unknown  to,  or  unforefeen  by 
him  ;  becaufe  he  always  hath,  in  one  grand  view, 
all  events,  paft,  prefent  and  to  come.  Nothing 
comes  to  pafs  without  his  influence  and  appoint- 
ment. 

There  is,  indeed,  a  difference  between  creatures 
that  are  moral  agents,  and  thcfe  that  are  not.  The 
latter  have  no  capacity  of  ading  ;  and  move  only 
as  they  are  put  in  motion  by  fome  external  agent. 
The  former  have  an  internal  power  of  a5ting,  and 

are 


^8         'The  Dominion  of  an  omnipoteni  I)city' 

are  capable  of  chufing,  willing,  and  determining," 
A  creature  devoid  of  fuch  a  power,  cannot  have  a 
moral  capacity,  nor  be  under  any  moral  obligati- 
on. "  A  being  who  cannot  a(5t  at  all,  moft  cer- 
tainly cannot  aft  well  or  ill,  virtuoufly  or  viciouf- 
ly."  It  is  evident,  that  too  many  of  thofc  crea- 
tures whom  God  made  with  a  capacity  of  afling 
right,  have  deviated  from -the  path  of  duty,  and 
been  guilty  of  moral  evil.  To  afcribe  the  wicked- 
nefs  of  his  creatures,  to  the  all-perfe6l  Deity,  is  im- 
piety :  We  ought  not  to  entertain  the  tho't,  that  he 
made  them  wicked  at  firft  ;  or,  that  they  became 
wicked  afterwards  by  his  mipulfive  influence.  The 
apoftle  James  will  not  allow  it  to  be  laid,  that  God 
tempts  men  to  fin,  much  lefs  can  he  compel  them 
to  be  finful.  "  Let  no  man  fay  when  he  is  tempted, 
I  am  tempted  of  God  -,  for  God  cannot  be  tempt- 
ed with  evil,  neither  tempteth  he  any  man."  ^ 

God  is  not  the  author  of  fin  j  he  doth  not  make, 
men  fmful  ;  though,  for  wife  and  holy  ends,  he 
permits  fin  to  be  in  the  world,  continues  the  cx- 
iftence  of  the  wicked  and  ungodly,  and  their  pow- 
ers of  aftion.  Fie  affords  them  means  of  coming 
to  the  knowledge  of  their  duty  ;  he  is  ready  to 
grant  them  all  neceffary  afTiltance  to  right  pradtice ; 
when  he  fees  fit,  he  lays  his  reftraints  on  the  lufts 
and  corruptions  of  men  ;  and  always  over-rules 
their  evil  condufl  to  fome  valuable  end.  As  he 
hath  an  entire  view  of  all  that  will  be,  of  the  aftions 

of 

ii  James  X.  !3, 


a  Reafon  for  Joy  and  Fraijfl  8^] 

of  free  agents,  as  well  as  all  other  events,  fo  he  hath 
laid  his  plan  accordingly.  "  It  is  true,"  faith  Mr, 
Wollajion^ "  this  amounts  to  a  prodigious  fcheme,  in 
which  all  things  to  come  are  as  it  were  comprehended 
under  one  view,  eitimated,  and  laid  together  :  Bur 
when,"  fays  he,  "  I  confider  what  a  mafs  of  won- 
ders theuniverfe  is  in  other  regards  •,  what  a  Being 
God  is,  incomprehenfibly  great  and  perfect  ;  that 
he  cannot  be  ignorant  of  any  thing,  no  not  of  the 
future  wants  and  deportments  of  particular  men  ; 
and  that  all  things,  which  derive  from  him  as  the 
firft  caufe,  muft  do  this  fo  as  to  be  confiftent  with 
one  another,  and  in  fuch  a  manner,  as  to  make  one 
compact  fyftcm,  befitting  fo  great  an  author  :  I  fay, 
when  I  confider  this,  I  cannot  deny  fuch  an  adjuft- 
ment  of  things  to  be  within  his  power.'*  The  all- 
wife  God  harh  not  excluded  fin  from  his  fyftem  ;  but 
he  hath  fo  calculated  things,  as  that  the  fins  of  men 
fhall  not  break  in  upon  the  order  of  his  fcheme,  but 
Ihall  rather  be  fubfervient  to  his  defigns. 


We  may  fometimes,  though  not  always,  fee  wife 
and  good  ends,  in  things  that  at  firfl:  look  dark. — 
For  inftance,  if  the  caufe  of  virtue  fecm  to  be  op- 
prefled,  and  almoft  overwhelmed  j  men,  who  have 
very  imperfed  views,  may  think  it  is  becaufe  God 
hath  no  regard  to  what  pafieth  here  \  or,  Vv'hich  is 
worfe,  that  there  is  no  diftindioa  between  o;ood  and 
evil,  virtue  and  vice  :  But  God  may  defign  to  cor- 
re(5t  thofe  whom  he  loves,  for  the  dcfedt  of  their 
N  love 


go  The  Domini  en  of  an  omnipotent  Deity 

love  to  him,  for  their  conformity  to  the  world,  and 
fondnefs  for  the  pleafures  and  enjoyments  of  it  : 
He  may  defign  to  purge  out  their  drofs,  and  to  pre- 
pare them  for  another  and  eternal  ftate. — Do  the 
wicked  triumph  ?  fome  may  think,  it  would  not  be 
thus,  if  the  world  were  governed  by  a  holy,  a  juft, 
a  wife  Being  :  But  God  may  fufFer  them  to  rife 
high,  that  their  fall  may  be  more  confpicuous,  and 
that  he  may  difplay  his  power  and  juftice  in  their 
deftruftion.  That  he  will  do  this,  fooner  or  later, 
is  clear  from  the  declarations  of  his  word  :  If  thefc 
predictions  are  not  fulfilled  in  this  world,  they  will 
be  fulHIled  in  another.  A  future  ftate  will  fet  all 
to  rights :  God  may  then  difcover  his  approbation  of 
moral  redlitude,  and  his  infinite  difpleafure  at  fin, 
by  rewarding  the  righteous,  and  punifhing  the 
wicked,  according  to  their  works.  However  par- 
ticular events  may  feem  to  look  otherwife,  yet  the 
fcripcure  evidently  teaches  us,  that  God  hath  the 
good  of  his  church  always  in  view.  It  doth  not 
prove  the  contrary,  that  things  have  a  dark  afpefl 
to  us,  who  are  but  weak  fbort-fighted  mortals. 
Thofe  very  things,  which  we  think  are  dark  and 
thi earning,  may  be  defigned  in  favour,  and  may  if- 
fue  in  the  greateft  good.  If  we  lay  together  what 
we  are  taught  in  the  feveral  parts  of  fcripture  -,  it 
feems,  ^s  if  every  great  event,whichhath  any  con- 
ncdion  with  the  church  of  God,  was  to  verify  fome 
prediftion,  or  to  fulfil  fome  promife.  And  as  all  is 
to  iflue  in  the  profperity  of  the  church,  and  in  the 

triumph 


«  Reafon  for  Joy  and  Praife.  q  f 

triumph  of  virtue  and  goodnefs  ;  To, it  is  probable, 
all  things  that  come  to  pafs  are  made  to  confpire  to 
this  end.     A  Being  of  infinite  wifdom   and   al- 
mighty power  can  make  things  to  terminate,  quite 
differently  from  our  views  and  expedations,  and  e- 
ven  from  their  own  natural  tendency  ;  the  event  may 
be  very  different  from,yea  contrary  to,  what  would 
havetaken  place  without  hispartlcularinterpofition. 
And  though  we  do  not, at  prefent,fee  any  thing  which 
looks  like  fuch  a  happy  winding  up  of  things,  as 
weare  taught  to  exped ;  yet,  there  have  been,  from 
time  to  time,  illuftrious  difplays  of  divine    power 
and  goodnefs.     The  God  of  heaven  hath  often  in- 
terpofed  for  the  relief  of  his  people,  when  they  have 
been  in  low  and  difficult  circumftances  ;  he  hath 
protedled  them  in  their  greateft  dangers  •,    he  hath 
fcattered  the  clouds  that  feemed  ready  to  break  o- 
ver  their  heads ;    he  hath  granted  them  ialvation, 
when,  according  to  their  view  of  things,  there  was 
lead  reafon  to  exped   it  ;  or  he  hath  afforded  fuc- 
ccfs  to  their  undertakings,  even  beyond  their  hopes. 
Thus,  he  hath  preferved  to  himfelf  a  church  in  th« 
world,   notwithftanding  the  attempts  of  earth  and 
hell  to  deftroy  ir.     He  hath  delivered  it,  when   its 
enemies  feemed  ready  to  fwallow   it  up.     And, 
at  particular  times,  his  caufe  hath  flouriihed  and 
triumphed  ;  religion  hath  prevailed  ;  and  its  ene- 
mies have  been  made  to  hide  their  h^ads. 

Thcfc 


52         The  Dominion  t>f  an  omnipotent  Deity 

Thcfe  great  events  both  fcripture  and  reafontcacK 
us  to  afcribe  to  the  power  of  God.  "  Whatfoe- 
ver,"  faith  the  devout  pfalmift,  "  the  Lord  plea- 
feth,  that  doth  he  in  heaven  and  in  earth,  and  in  all 
deep  places.  ^  "  He  doth  according  to  his  will  in 
the  army  of  heaven,  and  amongft  the  inhabi- 
tants of  the  earth  ;  and  none  can  ftay  his  hand."  f 
**  There  arc  many  devices  in  a  man's  heart,  never- 
thelefs  the  counfel  of  the  Lord,  that  fhall  ftand."  % 
Our  Saviour  teaches  us  that  the  providence  of  God 
extends  to  the  molt  minute  events  ;  "  Are  not  two 
fparrows  fold  for  a  farthing,  and  one  of  them  fhall 
not  fall  to  the  ground  without  your  Father."  § 
Surely  then,  he  doth  not  negled  human  affairs  •, 
he  directs  and  governs  thofe  important  events,which 
affed:  communities,  kingdoms,  and  countries.  If 
he  attends  to  the  circumftances  of  individuals,  fo 
as  to  number  the  very  hairs  of  their  heads  -,  we 
may  with  reafon  fuppofe,  that  he  is  Governor  a- 
mong  the  nations,  and  ruleth  to  the  ends  of  the 
earth. 

We  fometimes  fay,  that  things  come  about  in 
the  courfe  of  nature  ;  "  but  the  courfe  of  nature, 
feparate  from  the  agency  of  God,  is  no  caufe,  or 
nothing.  If  there  arc  laws,  by  which  natural  caufes 
ad,  and  things  fucceed  one  another  in  a  regular 
uniform  manner,   and  with    but  little   variation  ; 

and 

^  VL  135.  6.     t  Dan.  4.  35.     J  Prov.  19.  21.     §  Mat.  10.  29. 


a  Reafon  for  Joy  and  Praife,  ^g: 

and  in  general  the  conilitution  of  things  ispreferv- 
ed  j"  thefe  laws  are  nothing  elfe  than  the  will  of 
him,  who  is  the  -Author  of  nature.  If  He  fliould 
ceafe  to  will  theconneflion  between  caufes  and  ef- 
feds,  the  connexion  would  immediately  ceafe.  I 
cannot,  therefore,  well  underftand  what  they  mean, 
who  deny  the  divine  fuperintendcncy  ;  and  fuppofe 
a  certain  eftablifhed  order,  or  courfe  of  things,  ac- 
cording to  which  they  muft  come  t^  pafs.  A  mere 
law,  or  order,  feparate  from  the  will  and  power  of 
God,  cannot  exift  ;  and  if  they  mean  the  will  and 
power  of  God,  governing  all  events,  they  own  the 
thing  we  contend  for — that  God  governs  the  world. 

Before  I  difmifs  this  head  of  the  divine  govern- 
ment, I  would  add,  that  God  governs  the  world  by 
Jefus  Chrift,  *'  All  power  is  given  to  me,"  fays 
our  Lord,  *'  in  heaven  and  in  earth,  f  And  the 
apo{lle,fpeaking  of  the  glory  of  Chrift,  fays,  "  God 
— hath  put  all  things  under  his  feet,  and  gave  hint 
to  be  Head  over  all  things  to  the  church."  J  Some 
have  fuppofed,  that  the  Son  of  God  is  intended  by 
the  "Lord*God  omnipotent  '*  in  the  text  -,  as  he  is 
elfewhere  called  *'  the  mighty  God,"  Whether 
this  be  fo  or  nor,  it  is  certain,  as  Mediator,  the 
kingdoms  of  Providence  and  of  Grace  are  commit- 
ted to  him  ;  "  the  government  is  upon  his  Ihoulder.'* 
His  adminiilration  will  continue,  till  he  hath  fub- 

dued 

f  Matthew  28.  i2,  %  Ephefians  i.  22. 


^4-  ^^^  Dsminion  of  an  omnipotent  Deity 

dued  all  things  under  him  ;  "  and  then  fhall  the 
Son  alfo  himfelf  be  fubj eft  unto  him  that  put  all 
things  under  him,  that  God  may  be  all  in  all."  § 

I  proceed  now  to  the  third  general  head,  Viz. 
This  confideration,  that  the  great  God  governs  the 
world,  is  a  reafonable  foundation  for  joy  and  praife, 
"  Alleluia,  for  th|  Lord  God  omnipotent  reigneth*" 

It  is  an  everlafting  fource  of  comfort,  that  the 
government  of  the  world  is  in  the  hands  of  a  Being 
of  infinite  wifdom  and  goodnefs — of  one,  who  doth 
not  afflid  willingly,  nor  grieve  the  children  of 
men — of  one,  who  knows  how  to  bring  light  out 
of  darknefs,  joy  out  of  forrow,  order  out  of  confu- 
lion — of  one,  who  can  over-rule  even  the  pafllons 
and  corruptions  of  men  to  his  glory — of  one,  who 
hath  promifcd,  to  make  all  things  work  together 
for  good  to  them  that  love  him  -,  and  that  the  caufe 
of  truth  and  righteoufnefs  fhall  finally  prevail  a- 
gainft  all  oppofition. 

I:  is  a  reafon  for  holy  joy  and  praife,  that 
this  wife  and  good  Being,  who  hath  promifed  lo 
much  to  his  people,  is  able  to  do  what  his  goodnefs 
inclines  him  to  do  ;  and  to  accomplifh  all  that  he 
hath  promifed.  "  None  can  (lay  his  hand,  or  fa/ 
unto  him,  v/hat  doeft  thou  ?"  *  **  Behold  the  na- 
tions 

§  I  Cor.  15.  2?.  *  Paniel  4.  35. 


£  Reafon  for  Joy  and  Praife.  55 

tions  are  as  a  drop  of  a  bucket,  and  arc  counted  as 
the  fmall  duft  of  the  balance  ;   behold,   he  taketh 
up  the  Ifles  as  a  very  little  thing.     All  nations  be- 
fore him  are  as  nothing,  and  they  are  counted  to 
him  lefs  than  nothing,  and  vanity,"  §     With  what 
ferenity  and  patience,  may  that  man  pofifefs  his  foul, 
who  can  view  all  things  under  the  direftion,   con- 
troul,and  government, of  an  infinite  Being,  who  al- 
ways intends  the  good  of  his  creatures ;  who  knows 
wherein  their  happinefs  confifts  •,  and  whofe  power 
can  effed  what  his  goodnefs  defigns.    It  is  impofli- 
ble  he  fhould  do  any  thing  amifs.     He  neceflarily 
doth  that  which  is  beft  to  be  done.     It  no  ways^be- 
comes  us  creatures  of  yefterday,  to  find  fault  with, 
any  thing  God  does  ;   or   to  entertain  doubts  and 
fufpicions,  whether   that  world  which  he  governs, 
will  be  well  governed.  It  is  contrary  to  all  the  rules 
of  reafon  and  religion,  to  fuffer  ourfelves  to  fink  in- 
to defpair,  or  a  reftlefs  anxiety,   becaufe  things  do 
not  turn  out  according  to  our  expe6tations  and  de- 
fires  ;  or  becaufe  we  meet  with  things  that  are  for 
the  prefent,  not  joyous  but  grievous.     It  is  becaufe 
men  have  not  juft  fentiments  of  God,  and  proper 
notions  of  his  government,  that  they  do  not  always 
acquiefcein  thedifpofals  of  his  Providence  ;  orelfc, 
it  is  becaufe  we  arc  too  much  attached  to  this  world, 
and  not  enough  converfant  with  anotlier. 

If  we  confider  our  fituation  here  only,  or  chiefiy, 
things  may  have  a  very  unpromifing  afpedl:  -,  but 

when 

4  Ifaiah  40,   15.  17, 


9!5  ^he  Dominion  of  an  omnipotent  Delt^ 

when  we  confider  our  connexion  with  another  flatc, 
thofe  things  which  feem  to  be  againft  us,  may  have 
a  quite  contrary  tendency — they  nnay  be  calculated 
to  wean  us  from  a  world  we  are  too  fond  of  i  to 
purify  our  fouls  \  and  to  prepare  us  for  that  date  of 
pcrfe(5lion,to  which  God  purpofes  to  raife  us ;  and  in 
this  view  they  are  moft  merciful  difpenfations ;  not 
to  be  deprecated  as  evils,  but  rejoiced  in  as  benefits. 
We  ought  always  to  account  that  to  be  good, 
which  tends  to  our  advantage  upon  the  whole  -,  we 
may  not  therefore  repine  at  temporal  calamities 
and  afflidlions,  becaufe  we  may  eafily  conceive,  that 
in  the  conclufion  of  things,  it  may  turn  out  beft 
that  we  have  met  with  them. 

Efpecially,  may  the  man  of  religion  and  virtue 
rejoice  in  the  confideration  of  the  divine  govern- 
ment. Confcious  of  an  upright  heart,  knowing 
that  he  hath  committed  his  loul  into  the  hands  of 
the  Redeemer  and  Saviour  of  men,  he  can  look 
upon  God  as  reconciled  to  him  through  Jefus 
Chrift  ;  he  can  furvey  the  promifes  with  inward 
delight  and  fatisfaflion,  alTured  that  they  will  be 
fulfilled  in  him  ;  he  can  call  his  care  upon  theLord 
who  careth  tor  him  •,  he  looks  on  the  afflictions  he 
meets  with,  as  the  tender  corredions  of  a  Father, 
and  not  the  punifhment  of  an  angry  Judge.  Se- 
cure of  the  divine  protCLtion,  he  is  unmoved,  tho' 
befet  v/ith  threatning  dangers,  and  furrounded  with 
evils,  which  a  righteous  God  fees  fit  to  bring  on  an 

ungodly 


aReafonfor  Joy  andPraifel  ^7 

ungodly  world.  By  faith  he  looks  beyond  the 
grave,  takes  a  view  of  the  promifed  land,  and 
rejoices  in  the  profpe6t  of  a  blefled  immortality. 

But  if  a  chriftian  finds  reafon  to  rejoice  in  the  di- 
vine government,  when  his  outward  circumftances 
are  dark  and  perplexed  i  or  when  God  writes  bitter 
things  againft  him  ;  fiirely,  there  is  room  for  the 
exercife  of  joy  and  praiie,  when  he  is  furrounded 
with  blefTings  ;  when  his  fituation  in  this  world  is 
eafy  and  pleafant,  and  goodncfs  and  mercy  con- 
tinually follow  him. 

All  the  good  things  which  a  chriftian  en- 
joys, he  confiders  as  conferred  on  him  by  God,  he 
meditates  on  them  with  gratitude,  and  his  devout 
foul  breaks  forth  in  afcriptibns  ofpraife  tohim  who 
hath  made  him  to  differ  from  others.  Since  God 
governs  the  world,  v/e  ought  to  eye  his  hand  in  all 
the  good  we  experience,  whether  as  members  of  fo- 
ciety  or  as  individuals  j  we  ought  to  rejoice  in  his 
government,  to  maintain  a  conftant  lenfe  of  his 
goodnefs,  and  to  give  unto  him  the  glory  due  to 
his  name.  This  hath  been  the  practice  of  the 
faints  in  all  ages.  We  have  a  bright  example  of 
gratitude  in  the  royal  pfalmift,  his  mouth  is  always 
full  of  the  praifes  of  God  -,  he  never  fecms  fo  much 
in  his  clement,  as  when  he  fpeaks  of  the  goodnefs  of 
God,  and  his  loving;-kindnefs  to  the  children  of 
men.  "  I  will  fing  of  the  me|j:ies  of  the  Lord  for- 
ever J  I  will  make  knov/n  hi:  faitbfulnefs  to  all  ge- 

O  nerations/* 


^S-        ^ht  TjQ'mnhn  of  m  omnipoUnt  Deify 

neratlons."  There  is  no  duty  more  reafonablc  ift 
itldf  }  more  delightful  to  thofe  who  praftice  it  ; 
and  which  more  becomes  thofe,  whom  he  hath 
made  capable  of  this  heavenly  employment. 
*'  Praife  is  comely  for  the  upright."  They  have 
the  moft  to  be  thankful  for,  they  are  the  moft  ca- 
pable of  performing  this  excellent  duty,  and  there- 
fore they  are  under  the  ftrongeft  obligations  to  at- 
tend it.  Good  men  ought  to  praife  God  for  com- 
mon or  extraordinary  mercies  -,  for  private  or  pub- 
iick,  for  temporal  or  fpiiitual  blefllngs  j  for  the 
difpenfations  of  providence  that  are  oppofite  to  their 
defires  and  inclinations,  as  well  as  for  thofe  that 
are  agreable  to  them.  In  every  fituation  their  pious 
minds  may  find  reafon  to  fpeak  well  of  his  name. 
Whatever  their  outward  condition  is,  the  Lord 
33  their  portion  ;  they  are  the  children  of  Gotl  •,  and 
heirs  of  glory. 

I  Ihall  now  lead  you  to  fome  reflefllons  fui tabic 
to  the  fubjed  v.'e  have  been  upon. 

In  the  firft  place,  How  great  and  glorious  does 
the  blefied  God  appear  in  the  charader  of  "  the 
Lord  God  omnipotent  i"  We  gaze  at  a  diftance 
on  earthly  monarchs  ;  we  account  them  great,  be- 
caufe  they  are  furrounded  with  attendancs,  who 
Wait  their  nod,  and  (land  ready  to  fulfil  their  com- 
mands. But  how.^ittle,>  how  vcontemptible  .  do 
♦liey  appear,  v/hen  compared  with  the  infinite  God  ! 

Their 


a  Reafon  fir  Joy  amd  Praije,  q^ 

Their  power  reaches  over  fome  fmall  part  of  thii 
lower  world  ;  the  power  Oi  God  extends  not  to  a 
part,  but  to  the  whole  of  this  globe  -,  it  reaches 
throughout  univerfal  nature  ;  ic  is  not  limited 
by  the  creation  ;  infinite  fpace  lies  open  to 
omnipotence.  Whatever  he  wills,  he  is  able  to 
do.  None  can  control,  none  can  refill  his 
power. — How  great  !  how  awful  is  this  almighty- 
Lord  !  With  how  much  reafon  doth  the  guilty  fm- 
ner  tremble  before  this  gloriousBeing,  who  is  juftly 
incenfed  at  his  crimes  ;  who  is  able  to  crufh  him  in- 
to nothing  in  a  moment ;  or  if  he  continues  his  ex- 
iftence,  can  render  it  compleatly  miferable  1  You 
fieara  manthatflialldie,and  the  fon  of  man  thatfnali 
be  made  as  grafs  ;  and  doft  thou  forget  the  Lord, 
thy  Maker,  that  hath  flretched  forth  the  heavens, 
and  laid  the  foundations  of  the  cartii  ?  The  moft 
that  man  can  do,  the  greateft  evil  all  tiie  mer; 
on  earth  can  poffibly  inilicl:,  is,  to  take  away 
your  life  •,  they  can  kill  the  body,  after  that 
there  is  no  more  that  they  can  do,  but  God  is 
able  to  deflioy  both  body  and  foul  in  hell,  where- 
fore, fays  ourLord,  "-I  fay  unto  you,  fear  him."  It  is 
a  comfort,  that  while  we  contemplate  the  almighty 
power  of  God  •,  we  can  think  of  his  power,  a5 
guided  by  confiimmate  wifdom,  and  tempered  with 
boundlefs  goodnefs,  Thefe  attributes  render  this 
great  and  terrible  Being,  an  objed  of  efteem  and 
love.     He  is  peculiarly  amiable  in  the  view  which 

the  gofpel   gives  us  of  him,  reconciling  the  world 

t« 


«« 

^ 


'100  Ithe  Dominion  of  an  omnipotent  Deity 

tohimfelf  by  Jefus  Chrlft.  Interefted  in  the  merlti 
ot  the  Redeemer,  we  may  think  of  the  omnipo- 
tenceoftjod,  with  facred  delight  and  joy,  knowing 
that  it  will  be  imployed  for  our  protedtion  and  ad- 
vantage ;  and  that  wefhall  be  kept,  by  the  mighty 
power  of  God,  through  faith  unto  falvation. 

Secondly,  Doth  theLordGod  omnipotent  reign? 
we  learn,  why  the  enemies  of  his  church  have  not 
been  able  to  prevail  againft  it.  It  hath  not  been 
for  want  of  thofe  who  have  had  malice  fufficient, 
that  the  church  of  Chrift  hath  not  been  overwhelm- 
ed and  deftroyed.  But  he  that  fitteth  in  the  hea- 
vens, and  beholdeth  all  the  children  of  men,  hath 
reftrained  their  wrath,  and  confounded  their 
cruel  defigns.  Under  the  protedion  of  hea- 
ven, this  little  flock  hath  been  preferved,  though 
furrounded  by  ravening  wolves,  and  roaring  lions. 
The  word  'of  God  hath  fometimes  grown  mightily 
and  prevailed.  The  power  of  thofe  who  have  op- 
pofed  Chrift  and  his  caufe,  hath  not  been  equal  to 
their  wiU,  or  chriftianity  had  long  ago  been  ex- 
terminated. Our  Lord  Jefus  Chrift,  having  all 
power  in  his  hands,  condudls  all  things  for  the 
good  of  his  church.  None  can  proceed  further 
than  he  permits  them.  He  hath  been  the  hope  of 
hi-s  Ifrael  ;  he  hath  not  fuffered  his  caufe  to  fink  ; 
and  he  hath  promifed,  that  the  gates  of  hell  fhall 
not  prevail  agiinft  it.  His  church  will  continue, 
his  caufe  v/ill  triumph,  his  faints  will  be  joyful  in 
glory  J  and  all  oppofing^powers  will  be  confounded. 

Thirdl/s 


a  Reafon  for  Joy  and  Praife.  tot 

Thirdly,  The  confidcration  of  his  univerfal  do- 
minion, Ihould  lead  us  to  make  our  grateful 
acknowledgments  to  the  great  Governor  of  the 
world,  when  things  go  well  with  us.  Have  we 
enjoyed  many  comforts  in  this  life  ?  Have  we  been 
preferved  when  in  danger  ?  Have  events, whetherof 
a  public  or  private  nature,i;urncd  out  favorably  ?  And 
fometimes  beyond,  or  contrary  to  our  hopes  ?  We 
muft  not  think  a  chance  hath  happened  to  us  ;  but 
Ihould  rejoice  in  the  Lord,  and  give  glory  to  his 
name.  Whatever  means  we  have  ufed,  however 
probable  they  were,  yet  the  divine  bleffing  hath 
made  them  efFeftual.  You  often  fee  that  the  moft 
probable  means  fail,  while  thofe  that  are  moft  un- 
promifing  are  crowned  with  fuccefs -,  this  teaches  us, 
that  there  is  no  neceflary  connexion  between  the 
means  and  the  end  •,  and  that  all  fecond  caufes  are 
in  the  hand  of  the  great  firft  caufe.  Let  us  then  rc- 
ligoufly  acknowledge  the  providence  of  God  in  e- 
very  favorable  event.  Let  us  abundantly  utter  the 
memory  of  his  great  goodnefs,  and  fmg  of  hi? 
righteoufncfs.  The  goodnefs  of  God  ought  more 
deeply  to  affe(5t  us,  becaufe  we  are  infinitely  un- 
worthy of  the  leift  mercy.  Every  favor  ought  to 
lead  our  thoughts  to  Jefus  Chrift,  that  great,  that 
unfpeakable,  that  comprehenfive  gifr,  through 
whom  every  other  good  flows  to  us. 

Fourthly,  Since  the  government  of  the  world 
is  in  fo  good  hands,  we  ought  quietly  to  fubniit, 
when  things   are  ordered  contrary  io  our  dcTires 

and 


'ioz  I'he  Domi7iion  of  an  omnipotent  Deity 

And  cxpeflations.  Whatever  evils  we  meet  with, 
Wc  are  furc  that  as  fmners  we  deferve  them.  The 
feaft  we  can  do  is  to  be  filent ;  Job  went  further^; 
deprived  of  every  thing,  he  fays,  **  the  Lord  gave, 
the  Lord  hath  taken  away,  blefled  be  the  name  of 
the  Lord."  It  is  no  unreafonable  thing  to  rejoice 
in  afflidion  ;  when  we  confider  that  all  is  ordered 
by  a  Being  of  infinite  Wifdom  and  goodnefs,  wcf 
juftly  conclude  that  what  he  doth  is  wife  and  good, 
Tho'wemcet  with  trials  that  are  hard  to  bear, yet  if 
we  are  good  men,  we  have  reafon  to  think,  that  it 
is  beft  we  fhould  meet  with  them.  Tlicy  are  in  cove- 
nant love,  and  aredefigned  to  make  us  partakersbf 
the  divine  holinefs;  and  to  prepard  us  for  a  better 
flate.  "  The  Lord  God  is  a  fiin  and  fhield  :  the 
Lord  will  give  grace  and  glory  :  no  good  thing 
will  he  withhold  from  them  that  walk  uprigiitly,** 

Fifthly,  Doth  the  Lord  God  omnipotent  reign, 

let   us  not   be   anxious  about  futurity,  but  let  us 

commit  all  our  concerns  to  him — To  \>z  diftrefled 

about  what  is  to  come,  argues  a  diftruft  of  divine 

providence.     It  is  certain,  a  reftlefs  anxiety  cannot 

polfibly  be  of  any  advantage.     It  will  not  alter  the 

courfe  of  things,    and  it  greatly  unfits  us  for  what 

we  have  to  go  through.    It  is  indeed  fit  and  right, 

to  take  a  prudent  care  of  our  (Jutward  affairs,  and 

to  attend  the  duties  of  out  ftation  i  but  ail  beyond 

this — is  wrong,   it  is  fmful.     Commit  your  works 

unto  him,   who   hatli  the  fupreme  difpofal  of  all 

things.    In  all  thy  ways  acknowledge  him,  and  he 

will 


««i. 


a  Reajon  for  Joy  and  Praife,  103 

will  direft  thy  paths.  Undertake  nothing  with- 
out confulting  him  ;  and  in  profecuting  your 
lawful  undertakings  have  his  glory  in  viewj  and  re- 
member, that  fuccefs,  even  in  the  common  afiairs 
and  bufincfs  of  life,  depends  entirely  on  his  over- 
ruling providence.  Having  committed  your  cafe 
to  him,  in  ferious  fervent  prayer,  leave  yourfelves 
with  him  ;  fubmit  to  his  all-wife  direction  and  dif- 
pofal  •,  faying,  the  Lord  do  that  which  feemeth  him 
good.  Having  done  this,  in  patience  pofTefs  your 
fouls ;  you  are  fecure  under  the  protedion  of  him, 
who  hath  all  nature  at  his  command.  I  pretend 
not  to  promife  you  exemption  from  outward  trials. 
God  may  fee  them  neceifary  to  bring  you  to  glory; 
in  which  cafe,  you  are  to  place  them  under  the  head 
of  mercies.  Every  thing  is  In  mercy  which  tends 
to  promote  your  fpiritgal  good,  your  eternal  wel* 
fare.  Thefe  will  be  your  fentiments,  another  day, 
whatever  you  think  now. 

If  you  are,  and  continue  enemies  to  God  by 
wicked  works  •,  it  is  a  tho't  full  of  terror,  that  the 
Lord  God  omnipotent  reigneth  ;  that  he  whom 
you  have  offended  by  your  fins  is  pofiefled  of  al- 
mighty power,  and  is  able  in  fuch  a  variety  of  ways 
to  punifli  and  dellroy  you.  **  The  Lord  reign- 
eth, let  the  people  tremble."  The  evils  of  this  life 
are  but  a  faint  emblem  of  that  amazing  mifery 
which  awaits  the  finner  in  another  ftate.  It  ought 
therefore  to  be  your  firft  and  chief  concern,  to 
commit  your  foul  into  the  hands  of  him,  who  is  a- 

blc 


h 


104     ^^^  Dominion  ef  an  omnipotent  Deity ^  &c. 

ble  to  keep  that  which  you  have  committed  to  him 
againft  that  day.  Your  great  defire  fhould  be, 
that  you  may  become  true  chriftians,  that  you  may 
have  a  title  to  the  promifes,  and  may  be  heirs  of 
glory.  To  be  indifferent  here,  and  to  be  anxious 
about  any  temporal  intereft,  is  moft  unworthy  itu- 
pidity.  "  Seek  firll  the  kingdom  of  God,  and 
his  righteoufnefs,  and  all  thefe  things  fhall  be  ad- 
ded unto  you."  You  are  to  itckfirft  the  kingdom 
of  God  and  his  righteoufnefs,  this  fuppofes  you  are 
not  to  neglefbotherthings.  We  have  fuch  connexi- 
ons with  this  world,  and  fuch  neceflary  attachments 
to  it,  that  we  cannot  but  be  affefted  with  our 
fituation  here,  whether  it  be  profperous  or  ad- 
verfe.  Religion  is  fo  far  from  forbidding  this,  that 
it  rather  injoins  it.  It  obliges  us  to  praife  God 
for  mercies,  and  to  be  humbled  under  affliflions  ; 
to  acknowledge  our  dependancc  upon  him  ;  and  to 
commit  our  affairs  to  him.  This  hath  been  the 
practice  of  God's  people  in  all  ages,  a  praftice 
which  hath  been  attended  with  happy  fuccefs. 

May  God,  by  the  difpenfations  of  his  providence, 
prepare  us  for  that  glorious  place  of  reft,  where  we 
fhall  be  free  from  thofe  troubles  and  anxieties,  which 
render  this  world  fo  uncomfortable  •,  where  we  fhali 
have  continual  tokens  of  his  love,  and  eternally  fo- 
lace  ourfelves  in  the  enjoyment  of  the  Chief 
Good  1    Amen.  ^ 


SERMON 


.'Jkk. 


m 


ri         I  I  It   WW  in'Hig'-i  ■■■!   n II  I  jiiii^  I  I'liiVi  ,  ,-,iai,(|-,i    --| 


SERMON    V. 


Charity  more  excellent  thari  Faith  of  Kope'i' 


I  Cor.  XIII.   13. 


And  now  ahideth  faith,  hope^  charity^ 
ihefe    three   ;    hut  the  greatefl  of 
thefe  is  charity. 


IN  the  preceding  vcrfes  the  apoftle  Paul  fpeak;^ 
of  Charity  in  the  highefl  terms.  It  far  exceeded 
the  gifts  of  the  Holy  Gholi,  upon  which  the  Co'* 
rinthians  valued  themfelves,  and  of  which  they  werJ 
fo  oftentatious.  "  I  Ihew  unto  yon  a  more  ex- 
cellent way."  This  way  was  to  purfue  and  culri- 
vate  that  divine  love,  \vithout  which  the  moft  ^^^An^ 


i 


10$  Charily  more  excellent 

ing  gifts,  and  the  highefl:  pretences  to  religion  and 
a  virtuous  charader,  would  be  of  no  advantage. 

In  our  text  he  makes  a  comparifon  between 
charity  or  love,  and  the  graces  of  faith  and  hope, 
and  gives  the  preference  to  love.  *'  Now  abideth 
faith,  hope,  and  charity,  thefe  three  j  but  the  great- 
eft  of  thefe  is  charity." 

My  defignis  to  illuftrate  this  paflage  of  fcripture 
under  thefe  three  heads, 

Firfl,  I  fliall  particularly  confider  the  graces  fpe- 
cified  in  my  text. 

Secondly,  I  {hall  enquire  in  what  fenfe  they  are 
faid  .to  abide. 

Thirdly,  I  fliall  fliow  that  charitiylexcells  both 
the  other,  or  is  the  greateft  of  the  threie. 

Firft,  I  am  to  confider  the  graces  mentioned  in 
the  text,  faith,  hope,  and  charity,  thefe  three. 

The  firft  is  Faith,  a  grace  that  is  peculiarly  cele- 
brated in  the  New-Teftament,  "  By  faith  the  el- 
ders obtained  a  good  report."  Faith  in  general 
is  an  aflent  to,  or  perfuafion  of  a  truth  propofed  to 
us,  upon  the  authority  and  teftimony  of  him  whci^': 
declares  it.    It  relates  to  things  that  are  not  prc^ 

fent, 


than  Faith  3r  Ho^e,  'to  7 

fcnt,  or  which  are  not  the  objeds  of  our  fenfes.  It 
fiippofes  that  we  have  credible  evidence  of  their  ex- 
iflence,  and  therefore  believe  them  to  be.  The  e- 
vidence  on  which  faith  refts  is  not  always  equally 
dear  and  certain,  and  therefore  faith  is  not  always 
equally  firm.  When  we  believe  upon  the  teflimo- 
ny  of  men,  we  confider  them  as  fallible,  and  there- 
fore the  faith  which  is  built  upon  it  will  not  rife  to 
fo  high  a  degree,  as  when  we  believe  upon  the  tef- 
timony  of  the  God  of  truth. — The  apollle  plainly 
points  out  a  very  great  difference  between  divine 
and  human  faith,  -f-  "  For  this  caufe  alfo,  thank 
we  God  without  ceafing,  becaufe  when  ye  received 
the  word  of  God  which  ye  heard  of  us,  ye  received 
it  not  as  the  word  of  men  ;  but,  as  it  is  in  truth, 
the  word  of  God,  which  effeftually  worketh  alfo  in 
you  that  believe."  An  affent  is  due  to  the  word  of 
men  ;  but  our  affent  to  the  teftimony  of  God  fhould 
be  anfwerable  to  his  unqueftionable  veracity. 

This  divine  faith,  of  which  our  text  leads  us  to 
fpeak,  is  an  internal  convidlion  of  the  truth  of  reli- 
gion ;  and  particularly  of  the  fcripture  which  is 
given  by  infpiration  of  God.  The  firfl  principle 
of  all  religion  and  of  all  faith  is  the  exiflcnce  of  a 
Deity.  This  great  ^nd  fundamental  truth,  we  can- 
not, indeed,  be  faid  to  believe  on  the  teftimony  of 
God  in  his  word,  becaufe  we  mufl  believe  his  esif- 
tence  before  we  can  receive  a  revelation  from  him. 

^  W^ 
t  I  ThQff.  2.  15. 


'?o8~  Charity  more  excellent 

We   underftand  there  is  a  God  by  the  things  that 
are  made.     But  when  we  are  fatisfied  that  a  reve- 
lation is  from  God,  it  is  rational  to   believe   what- 
ever he  therein  declares  concerning  himfelf.    As  he 
perfeftly  knows  himfelf,  fo  he  is  capable  of  giving 
his  creatures  more  jufl   conceptions  of  his  nature, 
ihan  they  can  poflibly  form    by  the  exertions  of 
their  own  reafon.    We  have  in  th^  facred  fcriptures, 
a  clearer  view  of  the  nature,  the  charafter,  the  per- 
fedions  of  God,  than  men  have  ever  attained,  or 
than  they  are  capable  of  attaining  in  any  other  way. 
The  apoftle  fays,    "  He  that  cometh  to  God  muft 
believe  that  he  is,  and  that  he  is  a  rewarder  of  them 
.that  diligently  feek  him."     The  utmoft.  length  the 
light  of  nature  can  go,  if  it  can  go  fo  far,   is,  that 
God  will  reward  a  creature  who  hath  never  devia- 
ted from  the  law  of  his  nature,  or  fron^that  conili- 
tutiorj  under  which   he  was  placed  by  his  Creator. 
It  affords  no  afflirance  that  he  will  pardon  afinner, 
*0r  accept  of  any  duty  performed  by  him  :  Man 
tthcrefore  having  fmned  hath  little  encouragement 
to  repentance  and  obedience.    Mere  reafon  cannot 
femove  his   ^pprehenfions  of  puniihm.ent,   or  give 
Jiim   any  reafonable  hope  of  good.    AH  the  expec- 
tation he  canjuflly  have  of  any  reward,  is  founded 
pn  the  rnanifeftationGod  hach  been  pleafed  to  make 
pf  him/elf  in  the  gofpel.     He  hath  in  this  gracious 
^ifpenfation  proclaimed  his  name,  "  the  Lord,  the 
Lord  God,  merciful  and  gracious,  forgiving  injqui^ 
Vf'i  ir^pfgrefTion  and  fm,  "    The  faiu),  therefore, 

v/hich 


than  Faith  or  Hope:  109 

^hich  hath  refpeft  t6  God  in  the  charafter  of  a 
TCwarder  of  them  that  diligently  feek  him,  is  found- 
ed, fo  far  as  it  hath  any  foundation  at  all,  in  divine 
revelation. 

Chriftian  faith  is  a  belief  of  the  truth  of  the  re* 
ligion  of  Jefus  Chrift,  or  an  alTent  to  the  teftimony 
which  God  hath  given  of  his  Son,  who  hath  now  in 
the  end  of  the  world  appeared,  to  put  away  fin  by 
the  facrifice  of  himfelf.  The  doftrine  of  a  Media- 
tor difpels  the  clouds  wJiich  furrounded  the  Deity, 
and  dilcouraged  our  acccfs  to  him  -,  it  throws  a 
light  on  the  divine  charadler,  and  raifes  the  fin- 
ncr  to  the  moil  glorious  hopes.  In  the  exercife  of 
faith,  the  chriftian  receives  Jefus  as  a  Teacher  come 
from  God  to  bear  witnefs  unto  the  truth,  and  to  give 
his  life  a  ranfom  for  all.  He  yields  a  firm  aflent  to 
the  hiftory  which  the  New-Teftament  gives  of 
his  fpotlefs  life,  his  miraculous  works,  his  me- 
ritorious death,  his  triumphant  refurre(5lion, 
and  glorious  afcenfion  into  heaven,  where  he 
is  exalted  at  God's  right  hand,  to  give  repen- 
tance unto  Ifrael  and  forgivenefs  of  fins.  He  car- 
ries his  views  beyond  this  world,  and  looks  for  a 
blefled  ftate  of  immortality.  "  Faith,"  as  we  are 
told  by  the  writer  to  the  Hebrews,  "  is  the  fub- 
ftance  of  things  hoped  for,  and  the  evidence  of 
things  not  feen."  It  gives  .as  it  were  a  prefent  ex- 
jftence  to  things  hoped  for,  and  is  perfuaded  of 
jtjieir  truth  and  reality,   though  they  are  invifiblc 

and 


i-M^/ 


'^Uk  <*■ 


I  JO  Charity  more  eacelkttt 

and  future.  This  affent  of-th*c  miod  is  not  of  the 
fame  kind  with  that  \vhich  we  yield  to  things  feen, 
but  it  is  as  real,  and  according  to  the  nature  of  the 
evidence  on  which  is  founded,  it  is  as  firm.  It 
refts  upon  the  fecurity  of  the  divine  promife,  that 
the  bleflings  promifed  will  certainly  be  granted. 

You  obferve,  that  I  am  fpeaking,  as  I  fuppofc 
the  apoftle  doth  in  our  text,  of  faith  in  a  large 
fenfc,  and  not  of  faith  as  it  juftifics  a  guilty  finner. 
Juftifying  faith  immediately  refpeds  Jefus  Chrift, 
this  faith  refpefts  all  divine  truth,  the  whole  reve- 
lation of  God.  It  includes  juftifying  faith,  but  it 
comprehends  a  great  deal  more  than  is  diredtly  im* 
plied  in  that.  I  mention  this  to  prevent  miftakes, 
though  I  am  not  certain  there  is  fo  much.reafon 
for  the  diftinflion  as  hatfir-lseen  fuppofed. 

-not  commonly  denominate 
every  cold  and  feeble  afient  to  divine  truth,  faith. 
It  certainly  doth  not,  when  it  fpeaks  of  it  in  terms 
of  the  higheft  approl^tion,  and  makes  fuch  great 
promifes  to  the  believer.  We  read  of  believing 
■^' with  the  heart."  f  Faith  confiders  what  God  hath 
revealed,  not  only  as  true,  but  as  of  the  greateft 
importance,  and  calculated  to  promote  the  moral 
perfection  and  happinefs  of  mankind,  and  therefore 
receives  it  with  approbation  and  afFe(ftion.  When 
the  apoftle  Hays  "  Faith  is   the  evidence  of  things 

not 

t  B.om.  10.  :o.    Afts  8.  37. 


than  Faith  or  Hope.  ui 

not  fecn,*'  the  word  he  ufes,  as  critics  have  often 
obferved,  is  exceeding  ftrong  and  emphatical,  ic 
ifignifies  a  clear  conviftion,  an  evident  demonftrati- 
on,— **  fuch  a  kind  of  reafon  and  argument, 
as  both  convinces  the  underftanding,  and  engages 
a  man  to  aft  according  to  that  convidtion,"  Faith 
gives  divine  truths  a  prefent  fubfiftence,  fo  that  wc 
tafte  of  their  goodnefs,  and  experience  their  pow- 
er influencing  our  whole  temper  and  conduct. 
For  this  reafon  it  is,  that  divines  have  generally  ta- 
ken confent  into  their  notion  of  faith  ;  though  this 
is  not  any  part  of  faith  in  a  ftrid  fenfe,  but  rather 
an  efFedl  of  it.  The  evangelift  feems  to  lead  us  in- 
to this  way  of  defcribing  faith,  when  he  fpeaks  of 
receiving  Chrift  and  believing  in  him  as  one  and 
the  fame  thing.  ^  "  I'o  as  many  as  received  him, 
to  them  gave  he  powtr  to  become  the  fens  of  God, 
even  to  as  many  as  believe  on  his  name." 

Faith  then  in  a  gofpel fenfe  implies,  that  we  receive 
Chrift,  and  that  we  receive  him  in  his  whole  cha- 
rafter  ;  that  we  fubmit  to  his  authority,  confent  to 
follow  his  example,^and  rely  upon  him  to  conduct 
us  to  a  ftate  of  eternal  happinefs.  Many  expref- 
fions  in  the  New-Teftament  feem  to  intimate  that 
faith  is  not  an  a6t  of  the  underftanding  only,  bun 
of  the  will ;  therefore  it  is  commanded  as  a  duty, 
*'  This  is  his  commandment,  that  we  believe  oil  the 
flame  of  his  Son  Jefus  Chrift."    And  unbelief  is 

f^'oken 
<[  John  I,  12. 


^' 


"V 


112  Charity  more  exceUenf 

fpoken  of  as  a  fin,  "  He  fliall  reprove  the  world  of 
fm,  becaufe  they  believe  not  in  me."  Faith  is  a 
holy  difpofition,  a  love  of  the  truth,  a  principle  of 
virtue  and  piety,  it  produces  univerfal  obedience, 
and  influences  thofe  who  are  poflfefled  of  it  to  yield 
themfelves  up  to  Chrifl,  to  be  for  him,  for  him  en- 
tirely, and  without  any  refer ve. — It  is  no  way  ma- 
terial whether  you  take  this  conformity  of  heart  to 
the  truths  you  believe  into  your  notion  of  fa'th. 
Moft  certainly,  where  there  is  not  this  conformity, 
your  faith  is  vain,  dead,  and  unprofitable.— Such  a 
divine  operative  principle  as  this,  hath  a  divine  au- 
thor, it  is  a  grace  of  the  Holy  Spirit.  "  To  you,'* 
faith  the  apoftle,  "  it  is  given  to  belijo-c."— This 
gracious  habit,  powerful  as  it  is  whether  it  fub- 
fifts,  may  be  greatly  ftrengthencd.  Our  Lord 
teaches  his  apoftles  to  pray,  "  Lord  cncreafe  our 
faith." 


Secondly,  The  next  grace  which  our  text  leads 
us  to  confider  is,  Hope. 

Hope  is,  in  general,  a  reafonable  expeAation  of 
fuch  things  as  we  defire  ;  or,  the  fatisfaftion  which 
the  mind  takes  in  the  profped  of  them.— « We  call 
it  an  expectation,  to  diftinguifli  it  from  fimple  de- 
fire. We  may  defire,  may  wi(h  for  many  things, 
which  we  cannot  hope  to  obtain. — It  is  an  expecta- 
tion of  fgmething  good,  this  diftinf^uifhes  it  from 

fear, 


V        * 


"VT 


•      tban  Faith  cr  Hope",  ti^ 

lear,  which  is  an  affedtion  of  mind  oppofite  to  hopeJ 
' — We  fpeak  ©fit  as  a  reafonable  expedlation  ;  men 
fometimes  look  for  great  good,  when  their  expeda- 
tion  is  only  an  airy  flight  of  imagination  ;  or,  is 
built  on  a  foundation  that  is  falfe  and  deceitful^ 
If  this  may  be  called  hope  ;  yet  it  is  not  that  hope 
which  is  placed  widi  faith  and  charity,  which  is  en- 
couraged by  the  God  of  truth,  and  is  a  grace  of 
the  Spirit.  This  blefied  Spirit  cannot  be  the  au- 
thor of  delufion  j  the  views  he  prefents  to  our 
minds  are  agreable  to  truth  ;  the  dcfires  he  excites 
are  after  a  real  good  -,  the  hopes  he  inipires  have  a 
lure  foundation.  This  hope  of  the  chriftian  is 
founded  on  the  promife  of  God  j  and  may  reafona- 
bly  extend  as  far  as  the  promife,  but  all  he  expeds 
beyond  this,  is  vague  and  uncertain.  God  is  faith- 
ful who  hath  promiled,  who  alfo  will  do  it  ;  but  he 
is  under  no  obligation  to  beftow  any  good  which 
he  hath  not  promifed,  or  to  gratify  any  expe6lati- 
ons  which  he  hath  not  given  reafon  for.  Good 
men  fometimes  defire  to  be  diftinguillied  in  the 
world  ;  to  be  in  a  fituation  of  grandeur  and  opu- 
lence. I  (hall  not  undertake  to  determine  how  far 
fuch  defires  are  lawful  ;  but  when  a  chriftian  en- 
tertains hopes  of  temporal  bleflings,  however  defira- 
ble  they  may  be  in  themfelves,  or  whatever  encou- 
ragement he  may  take  from  fome  general  expreffi- 
ons  of  fcripture,  he  may  find  himfelf  difappointed, 
and  his  hopes  fruftrated.  We  have  no  warrant 
from  fcripture,  to  expert  this  or  that  particular. 
Q^  worldly 


ii4  Charity  more  excelknl^      ^ 

worldly  emolument  or  diftincaion,  which  we,  per- 
haps through  ignorance  or  corruption,  defire  or 
wilh  for  ;  but  we  have  fufficient  reafon  to  hope  for 
thofe  temporal  bleflings  which  God  fhall  fee  to 
be  for  his  glory  and  our  good,  without  beino-  able 
exadly  to  determine  what  thofe  bleflings  are  ;  be- 
caufe  God  hath  promifed  that  "  all  things  fhall 
work  together  for  good  to  them  that  love  him,  to 
them  that  are  called  according  to  his  purpofe." 

The  chriftian's  hope  being,  as  we  juft  obferved, 
founded  on  the  promife  of  God,  is  converfant  a- 
bout  things  that  are  unfeen  and  future.  What  we 
now  enjoy,  we  can  with  no  propriety  be  faid  to  ex- 
peft.  We  may  hope  for  the  continuance  of  a  good 
which  is  now  prefent,  becaufe  the  continuance  is  a 
future  thing  ;  but  fo  far  as  if  is  prefent,  we  do  not 
hope  for  it.  "  Hope  that  is  feen,"  fays  the  apoftle, 
"is  not  hope  •,  for  what  a  man  feeth,  why  doth  he 
yet  hope  for  ?"  J  And  therefore  chriftians  are 
fpoken  of  as  looking  "  not  at  the  things  which  are 
feen,  but  at  the  things  which  are  not  feen."  The 
great  objeft  of  their  hope  is  the  perfeflion  of  their 
nature. and  of  their  happincfs  in  a  future  world. 
"  This  is  the  promife  that  he  hath  promifed  us,  e- 
ven  eternal  life." 

This  promife  of  an  eternal  flate  of  bleflednefs, 

includes  in  it  whatever  is  neceflary  to  fit  us  for  that 

flate. 
t  Romans  8.  24. 


.ML. 


^      "Jhan  Faith  or  Hope*  ii^ 

ftat-e.     It  contains  all  the   particular   promifes  of 
Ipiritual  blefiings  which  we  find  in  the  facred  fcrip- 
tures,   of  light   to  prefervc   us   from    error,     of 
ftrength  to  mortify  fin,  of  power  to  refill  and  over- 
come temptation,  of  afTiftance  topra<flice  the  duties 
which  God  requires,   of  growth  in  grace,  and  per- 
feverance  in  a  ftate  of  holinefs.     Having  fuch  great 
and  precious  promifes,  a  chriftian   may  reafonably 
hope  for  the  bleffings  promifed  ;  even   for  all  that 
grace  which  is  neceflary  to  prepare  him  for  glory. 
But   it  is   fuppofed,  that  he  himfelf  is   alfo  a6live 
and  diligent.  It  is  in  theufe  of  our  endeavors,  while 
we  attend  on  the  means  of  improvement,  that  God 
communicates   his   divine   influence.      If    we  fo 
hope  in  the  promifes  of  God,  as  to  think  that  there 
remains  nothing  for  us  to  do,  but  that  we  may  fit 
at  eafe,  andlhall  have  the  aids  of  the  Spirit  of  Godj 
whether  we  feek  them  or  not,  we  abufe  the  doc- 
trine of  grace,  and  difhonour  the  gofpel  of  Chrifl:, 
The  promifes  of  fpiritu^l  bleffings   always  fuppofe 
that  we  are  in  fome  fit  temper  to  receive  them  ; 
that  our  graces    do  not   lie    dormant  in    tlie  foul, 
but   are   in  fome   degree  of  excrcife.     They  are 
made  to  fome  virtue,  fome  habit,  fome  adtivity  in 
us  i  "  They  that  wait  on  theLord  fliall  renew  their 
ftrengch  ;  they  fiiall  mount  up  with  wmgs  as  eagles, 
they  {hall   run   and  not  be  weary,   they  Ihall  walk 
and  not  faint."     The  dodrine  of  divine  influence 
in  forming  our  minds  to  virtue  and  holinefs,  is  ^o 
i^iv  from   making  our  endeavours  ufelcfs,  that  the 

apodlc 


Iti^  Charity  more  excdknf        ' 

apoftle  makes  nfe  of  it  as  an  incentive  to  dili- 
gence. *  "  Work  out  your  own  falvation  with 
fear  and  trembling,  for  it  is  God  tha:  worketh  in 
you  both  to  will  and  to  do  of  his  good  plealure." 
And  then  only  can  we  conclude  our  hope  is  a  c^race 
of  the  Spirit,  and  built  on  the  promifes,  when  it  is 
accompanied  with  the  mod  vigorous  endeavors  to 
be  what  God  hath  promifed  to  make  us,  "  He 
that  hath  this  hope,  purifieth  himfelf  as  he  is  pure.'* 

It  affords  unfpeakable  relief,  to  a  foul  that  is 
purified  in  any  meafure  from  fin,  that  after  this 
life,  where  he  hath  been  called  to  fo  many  con- 
Bidts,  tefled  in  fo  many  ftorms,  and  diftreffed  with 
fo  many  wcaknefiTes,  he  (haU  enter  on  a  ftate  of 
perfect  reft,  holinefs,  and  happinefs  ;  and  that  his 
happinefs  will  be  as  durable,  as  it  is  great.  When 
the  chriftian  hath  the  witnefs  in  himfelf,  that  he  is 
an  heir  of  heaven,  he  may  in  fome  degree  partake 
of  the  happinefs  of  that  blefled  place,  and  rejoice 
in  hope  of  glory.  He  may  have  fome  prelibation 
of  the  joys  of  a  future  fi:ate,  from  a  perfuafion  of 
their  reality,  and  a  well  grounded  hope  of  his  in- 
tereft  in  die  Redeemer,  and  in  the  promifes  of  God 
through  him. 

It  is  not  every  one  who  profefies  to  hope  for 
heaven,  that  hath  a  title  to  it.  Some  have  only  "  an 
uncertain  fluduating  expedlation  of  that  which  may 

be 

•  Philippkns  2.  12, 


tibati  Faitb  or  Hope.  ny 

be,  or  may  not  be."— Others  are  deceived  in  the 
foundation  of  their  hope— There  is  the  hope  of 
the  hypocrite  which  is  as  the  fpider*s  web,  and  will 
fail  him  when  he  hath  moft  need  of  fupport.  That 
hope  which  is  the  effefb  of  divine  influence  on  our 
fouls  will  never  make  us  afhamed.  It  arifes  from 
our  perceiving  in  us  the  temper  of  heaven  ;  and 
it  tends  to  make  us  meet  for  the  inheritance  of  the 
faints  in  light.  It  gives  a  new  force  to  every  fpring 
of  a(flion,  and  powerfully  urges  us  to  prcfs  towards 
the  mark  for  the  prize  of  the  high  calling  of  God 
in  Chrill  Jefus.  This  "  hope  we  have  as  an  an- 
chor to  the  foul  both  fure  and  ftedfaft,  and  which 
enterethinto  that  within  the  vail.  Whither  the  fore- 
runner is  for  us  entered,  even  Jefus  made  an  High- 
Priefl  for  ever.'* 


I  have  now  attempted  to  give  fome  juft  notion 
of  chriftlan  hope.-^It  agrees  with  faith  In  this, 
that  the  objedof  it  isunfeen  i  but  they  arc  very  dif- 
tindl  graces. — They  differ  in  their  objefts  -,  it  is  true 
every  thing  that  is  an  objedt  of  hope  is  alfo  an 
objedt  of  faith  ;  but  we  believe  many  things 
which  we  do  not  hope  for. — Faith  refpeds  things 
that  arc  pad  as  well  as  thofe  that  are  future  : 
Hope  only  thofe  that  are  to  come.  "  Through 
faith"  fays  the  apoftle,  "  we  underftand  that  the 
worlds  were  framed  by  the  word  of  God  ."  But 
the  creation  of  the  world  is   a  thing  we  do  not 

hope 


ti8  Charily  more  ex<elknt^ 

hope  for. — Faith  takes  into  its  view  both  good 
and  evil :  Hope  only  things  that  are  good. — Faith 
is  converfant  about  the    thrcatnings  as  well  as  the 
promifes  :  Hope  only  about  the  promifes. — Faith 
and  hope  are  alfo  different  a6ts  of  the  mind,  where 
the  objed  about  which  they  are  converfant  is  the 
fame. — Faith  is  a  perfuafion,    that  what  God  hath 
promifed,  he  will  certainly  accomplilh  :  Hope  lays 
hold  of  the  good  that  is  in  the  promife,   and  in  a 
fort  anticipates  the  enjoyment  of  it. — Faith  is   an 
aflurance  that  God  is  true  :  Hope  is  the  fatisfadion 
which  the  mind  hath  in  the  profped  of  the  happi- 
nefs  which  is  promifed. — Immenfely  great  is   the 
bleflednefs  which  God  hath  provided  for  the  child- 
ren of  men,  and  which  is  opened  to  us  in  the  gofpel 
of  Chrift.     This  blefTednefs  is  future,  we  cannot  at 
prefent  be  admitted  to  it  j  now  faith  gives  it  a  fub- 
liflence  in  the  mind,  and   hope  in  fome  degree  en- 
joys it  ;  it  is  a  kind  of  fore-tafte  of  the  happinefs  of 
heaven. — The  influence  which  fo  great  blelTednefs 
ought  in  reafon  to  have  on  men,  is  very  much  aba- 
ted by  its  abfence   and  diftance,  how  clear  foever 
the  promife.     Thefe  graces  in   fome  meafure  fup- 
ply  this  defed,  and  in  proportion  to  their  ftrength 
and  adivity,  they  will  have  the  moft  happy  effed ; 
they  will  render  us  fuperior  to  every  worldly  con- 
fideration,   and  caufe  us  to  be  holy  in  all    man- 
lier of  converfation. — Faith   is  the  foundation   ; 
hope  is  the  fuperflrudure  ;   and  if  the  foundation 
be  well  laid,  as  it  is  When  Chrift  and  the  promifes 

are 


iV5v?»  Faith  or  Hope.  U^ 

arethe  bafiis,  we  oannot  raifc  our  hopes  too  high  j  wc 
cannot  look,  we  cannot  hope,  we  cannot  wi(h  for 
more,  than  God  will  in  his  appointed  feafon  be- 
ftow.  Let  tis  image  to  ourfelves,  the  greateft  good, 
tbehuman  mind  is  capable  of  conceiving  :  Let  us 
daily  enlarge  our  views  and  defires,  the  blelTednefs 
promifed  will  far  exceed  our  higheft  conceptions 
and  largeft  delires.  "  Eye  hath  not  feen,  nor  ear 
heard,  neither  have,  entered  into  the  heart  of 
man,  the  things  which  God  hath  prepared  for 
them  that  love  him." 


The  laft  grace  mentioned  in  our  text  is  Charity, 
or  Love. 


Now  love  is  in  general  a  benevolent  propenfity 
oraffeflion  of  the  mind, proceeding  froraan  appre- 
henfion  of  fome  excellency  in  the;  object,  or  fome 
advantage  which  we  receive  from  it.  When  this  in- 
clination is  direded  towards  God,  it  is  called  love  to 
God,  When  it  is  direfted  towards  man,  it  is  called 
love  to  man,  or  as  it  isexprefled  in  the  New-Tefta- 
ment,  love  to  our  neighbour,  love  to  one  another. 
Supreme  love  of  God,  and  the  fmcere  love  of  man, 
are  Ihed  abroad  in  the  heart  by  the  Holy  Ghoft  ^ 
"  the  fruit  of  the  Spirit  is  love."  Mankind  are  too 
prone  to  be  "  lovers  of  their  own  feives  "  in  a  bad 
fenfe,  to  be  meanly  and  fordidly  felfilh.  How  per- 
fed  foever  God  is  in   himfelf,  however  good  he 

hath 


120  Charity  more  excellent 

hath  been  to  man,  yet  "  the  carnal  mind  is  enmity 
againft  God."  And  with  refpeft  to  man,  "  the 
fpirit  that  is  In  us  lufteth  to  envy.'*  There  may 
indeed  be  fome  kind  of  afFeftion  towards  God,  and 
a  tender  regard  towards  fome  of  the  human  race, 
where  there  is  no  principle  of  religion  :  But  that 
ardent,  uniform,  univerfal  love,  which  chriftianity 
ever  recommends,  is  an  emanation  from  him  who 
is  love  and  the  fountain  of  love. 


Some  fuppofe  that  by  love  or  charity  in  our 
text,  the  apoftle  intends  only  love  to  men  -,  this  is 
undoubtedly  the  fubjed  of  which  he  had  been  treat- 
ing in  the  preceding  context,  and  to  which  it  is 
likely  he  had  a  particular  reference  in  this  place. 
But  when  he  fpeaks  of  charity  at  large,  and  as  a 
divine,  grace,  it  feems  reafonable  to  conclude  we  are 
to  take  in  every  thing  that  is  an  object  of  it  j 
and  efpecially  love  to  God,  which  is  the  founda- 
tion of  all  virtuous  love. 

This  love  of  God  fuppofes  juft  apprehenfions 
of  his  nature  and  perfedions.  A  man  may  feel 
Ibme  emotions  of  foul  towards  God,  fome  affefti- 
on  of  heart,  when  he  thinks  of  him  as  the  Former 
and  Preferver  of  theunlvcrfejOrwhenhefurveys  the 
beauties  of  the  creation,  and  with  what  wonderful 
art  all  things  are  ordered  for  the  convenience  and 
comfort  of  maos    His  affcdion  may  rife  higher, 

when 


than  Faith  or  Hope*  '  |j£' 

Vihtn  he  is  acquainted  with  the  hiftory  of  redemp- 
tion ;  when  he  is  told  how  God  hath  pitied  falleil 
man,  and  fent  his  Son  to  be  a  propitiation  for  him, 
A  lively  defcription  of  thcfe  things  may  melt  his 
foul  into  tendernef>  and  fome  kind  of  love.  The 
great  God,  when  fet  before  h:m  in  this  engaging 
Jighr,  may  appear  amiable.  He  may  be  forry  hc> 
hath  offended  lb  good  a  Being,  and  may  refolve  for 
the  future  to  pay  a  proper  regard  to  him.  But  all  this 
time,  he  hath  only  a  partial  view  of  him,  his  con- 
templations are  confined  to  the  exprefllons  of  the: 
divine  goodncfs.  When  afterwards  the  Deity  is  re- 
prefented  in  the  glories  of  his  holinefs,  his  re6li-. 
tude,  his  power,  however  thele  perfedions  are  fof- 
tened  by  goodnefs  •,  his  heart  riles  againft  the  Be- 
ing poffefTcd  of  them,  this  is  not  the  God  he  had 
been  imaging  to  himfelf,  his  affedlion  ceafes,  hi^ 
defires  vanilh.  Whatever  God  is,  whatever  he 
does,  mud  be  taken  into  view,  as  far  as  we  are  ca- 
pable, when  we  form  our  conceptions  of  him.  It 
we  love  God,  we  muft  love  his  whole  characler. 
We  muft  love  him  as  a  holy,  a  juft,  a  powerful,  as 
well  as  a  good  Being.  *Tis  true,  we  cannot  form 
too  high  ideas  of  his  goodnefs,  "  God  is  love." 
But  this  is  not  his  whole  charatfler,  he  is  pofTefTeJ 
of  other  perfe£cions,  which  are  as  eiTential  to  him  as 
goodnefs.  And  if  we  do  not  take  thefe  into  our 
idea  of  him,  the  Being  we  conceive  of  is  not  God, 
whatever  we  afcribe  to  him.  'Ti.s  only  an  imagi- 
nary 
R 


122  Charity  more  excellent 

nary  being,  and  our  love  is  alfo  imaginary  :    there 
is  no  fuch  objed  as  we  pretend  to  love. 


You  will  not  underftand  me  as  if  we  were  not 
to  love  God  for  his  goodnefs,  this  is  a  part  of  his 
character,  and  a  part  of  it  which  is  truly  amiable. 
It  is  by  no  means  to  be  excluded, but  we  are  not  to 
confine  our  thoughts  to  this,  if  we  do,  we  do 
not  love  God,  whatever  emotions  we  feel,  what- 
ever afFedion  we  pretend.  In  like  manner,  if  our 
Jove  of  God  proceed  only  from  a  belief  of  bis  love 
to  usjit  is  not  that  divine  grace  which  the  fcripturc 
fpeaks  of  in  fo  high  terms,  "Some  men,  when  they 
think  of  the  inftances  of  divine  goodnefs  to  then% 
how  God  hath  fed  and  clothed,  protedted  and  pre- 
ferved  them,  efpecially  if  they  imagine  he  hath  fet 
his  love  upon  them,  and  made  them  heirs  ot  the 
promifes,  are  wonderfully  moved  with  a  ferife  of 
the  diftinftion  which  is  made  between  them  and 
others,  and  their  affeftions  are  engaged  tohim  wh» 
hath  done  fuch  great  things  for  them.  And  this 
they  call  love  to  God,  whereas  it  is  only  felf-love, 
or  natural  gratitude. 


ta' 


I  am  far  from  thinking  that  felf-love  is  a  vici- 
ous principle,  or  that  it  is  the  defign  of  religion 
to  eradicate  all  regard  to  our  own  happinefs.  On 
the  contrary,  we  are  bound  to  love  ourfelves,  and 
to  do  what   we  can   to  promote  our  own  good,  e- 

fpecially 


chan  Faith  or  Hope,  X2j 

fpecially  our  eternal  felicity.  The  fault  of  the 
mofl;  is,  that  thej^  negleft  the  care  of  their  fouls, 
and  are  too  forgetful'  of  that  llate  inco  which  they 
are  haftening.  The  defign  of  religion  is  not  to 
deftroy,  but  to  regulate  and  fanflify  our  love  of 
ourfelves.  Much  lefs  would  I  fpeak  contemptu- 
oufly  of  gratitude  to  God  for  his  goodnefs  to  us. 
Nothing  is  more  bafe  than  ingratitude :  it  is  odious 
when  we  are  guilty  of  it  to  men  j  it  is  much  more 
criminal  when  it  terminates  on  the  blefled  God, 
You  can  fcarce  fix  a  worfe  charafler  on  any  one 
than  to  fay  he  is  an  ungrateful  man.  When  right- 
ly exercifed,  gratitude  is  a  virtuous  principle,  and 
a  flrong  evidence  of  a  good  heart.  But  when  we 
thinkof  nothing  in  God,  but  his  goodnefs  to  us,  and 
are  fo  employed  in  contemplating  our  own  excel- 
lencies, ds  to  forger,  or  to  take  but  a  flight  notice 
of  the  infinitely  fuperior  excellencies  that  are  to  be 
found  in  him,  it  proves,  not  that  we  loveGod,  but 
that  we  love  ourfelves.  Now  though  klf-Iove  un- 
der proper  regulations  is  not  criminal,  but  rjgnc 
and  fir,  yet:  it  doth  not  follow  becaufe  we  love  our- 
felves that  we  certainly  love  God  \  if  it  doth,  every 
one  may  be  faid  to  love  God,  for  "  n-o  man  ever  yec 
hated  his  own  flefh".  Self-love  is  a  natural  princi- 
ple, and  if  we  advance  no  higher  than  nature,  how- 
ever it  is  improved,  we"  have  no  reafon  to  think  we 
are  born  from  above.  A  true  chriftian  admires 
and  efteems  all  the  divine  excellencies,  and  can  de- 
rive comfort  and  plcafure  from  the  mod  awful  at- 
tributes 


124  Chanty  moyc  excellent 

tributes  of  the  Deity.  He  loves  God  for  his  hoii- 
nefs  as  well  as  his  goodnefs.  He  doth  not  argue 
that  God  is  an  amiable  Being  merely  becaufe  he 
hath  determined  to  make  him  happy,  for  if  he  lees 
no  other  excellency  in  the  divine  nature,  whenever 
he  doubts  of  his  own  good  ftate,  he  mull  doubt  of 
the  divine  perfection.  Whereas  a  fincere  chriftian 
<lifcerns  an  infinite  excellency  in  God,  however  he 
may  deal  with  him.  He  loves  God,  though  he  is 
not  certain  that  his  love  proceeds  from  grace,  and 
{q  cannot  determine  whether  he  is  an  obje6b  of  di- 
vine love,  whether  be  is  in  a  ftate  of  favor  with 
God  or  not. 

Love  unites  the  mind  to  the  objedl  beloved  ;  you 
fee  the  men  of  the  world  eager  in  their  purfuit  of 
worldly  enjoyments,  their  fouls  cleave  to  them, they 
follow  hard  after  them,  they  are  unwearied  in  their 
endeavors  to  obtain  them,  in  this  way  they  (hew 
tlieir  affeftion  to  them.  So  the  chriftian  thirfts  for 
God,  for  the  living  God  •,  his  foul  tends  upward  j 
he  looks  for  reft  from  him,  and  from  him  only  -,  he 
rejoices  that  God  is  what  he  is,  he  doth  not  wiftihim 
to  be  any  thing  elie  ;  he  fees  him  to  be  an  all-per- 
i'cft  Being  •,  he  defires  to  be  united  to  and  to  enjoy 
him  ;  this  is  all  che  happinefs  he  expeds  -,  this  is  all 
the  happinefs  he  wifties  for  j  he  loves  God  above 
all  ;  he  delights  in  him  as  the  chief  good  ;  he 
loves  him  on  account  of  his  own  infinite  excej- 
,  kncyj  and  on  account  of  his  goodnefs  to  the  chil- 
dren 


fhan  Faith  or  Hope.  I2> 

iiren  of  men  ;  he  defires  nothing  Befid^s  him  ; 
nothing  in  comparifon  with  him  ;  nothing  but  what 
is  confident  with  a  fupreme  affedtion  to  this  great- 
eft  and  beft  of  Beings. 


This  love  of  God  is  an  exercife  of  the  mind,  but 
it  is  not  a  merely  filent  contemplative  afFe6lion,it  fets 
every  fpring  in  motion,  it  leads  to  fubftantial  ads  of 
piety  and  obedience,  it  influences  to  all  thole  prac- 
tical expreflions  of  love  which  we  are  capable  of. 
■•'  This  is  the  love  of  God  that  ye  keep  his  com- 
jiiandments." 

"Where  there  is  true  love  to  God,  it  produces  as 
its  genuine  efFedl,  love  to  mankind.  The  view  of 
his  perfed  goodnefs  and  moral  redtitude  gradually 
changes  the  foul  into  a  likenefs  to  God.  If  we 
love  a  holy,  righteous,  good  Being,  we  certainly 
love  thofe  qualities  which  form  his  charafter,  and  if 
we  love  thefe  qualities,  we  Ihall  endeavor  to  form 
ourfelves  by  them5and  to  condufl  agreably  to  them. 
Where  there  is  a  fupreme  love  of  God,  there  will 
be  an  hatred  of  an  oppofite  charader,  and  we  can- 
not cherifh  difpofitions  in  ourfelves  which  tend 
to  form  a  charatfler  to  which  we  have  a  fincere  a . 
verfion.  One  who  takes  his  notions  of  God  from 
the  gofpel,  and  hath  an  afFedion  for  him  as  he  is 
reprefented  there,  cannot  indulge  to  envy  and 
w;ath,  malice  and  revenge.     The  amazing  phi- 

lanthrophy 


126  Charity  more  excellent 

lanthrqpy  of  God  will  foften  all  his  pafTions,  and 
inflwence  to  benevolence,  kindnefs  and  love,  A 
fenfe  of  the  divine  goodnels  in  fending  his  Son  to 
fave man,in  providing fo  great  happint*fsf  rthofe who 
deferved  no  favor  at  his  hands,  cannot  fail  to  con- 
vince us  of  the  excellency  of  goodnefs  and  charity 
:cven  to  the  moft  unworthy  ;  and  muft  have  a  mod 
wonderfal  efficacy  to  produce  in  us  love  to  our 
brethren.  "  Hath  Godfo  loved  us,  and  (hall  not  we 
loveoneanothqr," — how  conclufive  the  argument  !— 
howiorcibletjheijiotiye  l-^Whatchrjftiancan  refift 
jt  ?  In  vain  doth  any  one  pretend  to  be  fwallowed 
up  in  God, or  to  have  a  fupreme  regard  to  him,  who 
fails  in  this  mofl  natural  expreflion  of  love,  which 
God  alfo  hath  made  the  teft  and  evidence  of  it. 
"  If  any  man  fay,  I  love  God,  and  hateth  his  bro- 
ther, he  is  a  liar.  For  he  that  loveth  not  his  bro- 
ther whom  he  hath  fcen,  how  Ihall  he  love  God 
whom  he  hath  not  feen.*' 

The  gofpel  diredls  chriftians  to  exhibit  a  fpirit 
of  Jove  and  benevolence  to  the  whole  human  race  i 
ourblefied  Mafter  defigned  that  every  one  within 
its  reach  Ihould  feel  the  happy  effects  of  his  religi- 
on -,  that  they,  who  would  not  embrace  it  them- 
felves,  might  partake  of  the  goodnefs  of  thole  who 
did. — Such  is  the  genius  of  the  gofpei — fuch  are 
the  generous  fentiments  it  tends  to  infpire.  That 
our  Saviour  had  thefe  large  views  when  he  recorn- 
inended  love  to  his  difcipks,  is  evident  from  his 

parabk 


/te  Faith  or  Hope*  {^^ 

parable  of  the  good  Sarharitan,  which  was  defigned 
as  an  illuftration  of  the  command,  "  Thou  flialt 
love  thy  neighbour  as  thyfelf."  This  command 
plainly  fuppofes  that  a  degree  of  felf-love  is  fit  and 
right,  otherwife  we  Ihould  be  cautioned  to  oppofc 
and  fupprefs  it,  and  not  to  make  it  the  rule  and 
ftandard  of  our  love  to  others.  Indeed  if  felf-love  ^-' 
is  always  criminal,  and  we  are  to  endeavor  whoH^r 
to  eradicate  it,  it  feems  hard  to  account  for  the 
promifes  and  threatnings  of  the  word  of  God,  thofe 
powerful  atddreiTes  to  our  hopes  and  fears,  which 
are  entirely  ufelefs  principles  in  religion  if  we  are 
to  be  divefted  of  all  love  to  ourfelves.  Pretences 
to  an  ahfoluce  difintercftednefs  are  idle  and  imagi- 
nary, it  no  worfe.  It  is  what  God  never  defigned, 
what  he  hata  not  inftituted  any  means  to  effect* 
We  riiuft  be  made  new  creatures  in  a  phyfical  as 
well  as  a  moral  fenle,  before  we  can  attain  to  it. — •' 
But  there  is  no  need  of  ufing  arguments  to  fatisfy 
men  that  they  may  be  lovers  of  themfelves  ;  they 
know  it  full  well  •,  too  many  are  fo  confined  to 
themfelves  as  to  forget  their  brethren,  and  to  facri- 
fice  every  thing  to  what  they  imagine  to  be  their 
intereft.  The  great  difficulty  rs  to  perfuade  them 
to  love  any  befide^  themfelves  -,  to  love  their  neigh- 
bours as  themfelves.  As,  when  ufcd  by  our  Saviour 
in  this  precept,  is  a  note  of  fimiiitude  and  not  of  e- 
quality  Men  will  always  have  fome  fpecial  regard 
to  themfelves,  but  we  are  to  love  our  neighbour 
(Inccrely  and  without  any  diflimulacion  > — our  love 

to 


128  Charity  more  excellent 

to  him  lliould  bear  fome  proportion  to  our  felf* 
love — we  ought  to  prefer  •  his  greater  intcrell  to 
our  lefs,  his  fpiritual  to  our  temporal. 

This  love  to  our  neighbour  confifts  in  a  fincere 
benevolence  towards  mankind,  and  in  a  difpofition 
to  exprefs  our  regard  in  all  the  ways  we  are  capable 
of  and  have  opportunity  for.  It  implies  a  defire  of 
their  beft  good,  and  all  fuitable  endeavors  to  pro- 
mote it,  a  univerfally  kind  temper  and  affedlionate 
carriage  towards  them.  A  general  account  of  this 
virtue,  and  the  manner  in  which  it  is  exprefled,  we 
have  in  the  preceding  context  •,  "  Charity  fuffereth 
long  and  is  kind  ;  charity  envieth  not  ;  charity 
vaunteth  not  itfelf  -,  is  not  puffed  up  -,  doth  not  be- 
have itfelf  unfeemly  ;  feeketh  not  her  ov/n  ;  is  not 
eafily  provoked  -,  thinketh  no  evil  ;  rejoiceth  not 
in  iniquity  ;  but  rejoiceth  in  the  truth  ;  beareth  all 
things  ;  believeth  all  things  ;  hopeth  all  things ; 
endureth  all  things."  This  is  the  defcription 
which  the  apoftlc  gives  of  charity  -,  and  what  an 
amiable  !  what  an  excellent  grace  is  it  !  What  a 
paradife  would  this  world  be,  if  it  univerfally  pre- 
vailed !  as  the  want  of  it  makes  it  a  place  of  unea- 
finefs  and  vexation.  This  defcription  is  fo  full  and 
^nd  copious,  that  we  need  add  nothing  to  it.  Who- 
ever anfwers  the  reprefentation  which  is  here  fet  be- 
fore us,  hath  all  that  love  which  the  gofpel  requires. 
If  he  hath  that  command  of  his  paffions  -,  that  meek- 
nefs  and  patience  •,  that  benevolence,  good  nature, 

and 


■jt 


<^han  Faith  or  Hope!  xi^ 

and  condefcenfion  ;  that  candor,  generofity,  and 
difintereftednefs,  which  are  here  recommended.  If 
he  is  free  from  envy  and  pride,  is  difpofed  to  en- 
tertain the  moil  favorable  thoughts  of  his  neigh- 
bour, c^n  rejoice  in  his  good,  and  never  ceafes  ia 
^  his  endeavors  to  promote  ic  •,  furely  he  cannot  fail 
in  thofe  exprcflions  of  efteem  and  regard  to  all  a- 
bout  him,  which  they  have  any  right  to  expeft,  but 
will  be  ready  to  every  a6t  of  kindnefs  and  office  of 
love,  according  to  their  refpeflive  charaders  and 
circumftances.  He  will  love  his  neighbour  as  him- 
lelf,  and  carefully  attend  every  focial  duty. 

This  charity  is  always  to  be  cxercifcd  with  pru- 
dence and  'wifdom.  Though  it  "  belie ve:h  all 
things  "  and  "  hopeth  all  things,"  yet  this  is  only 
where  there  is  reafon  to  believe  and  hope.  Charity- 
is  not  blind,  nor  doth  it  connive  at  wickednefs. 
*'  It  rejoiceth  not  in  iniquity,'*  but  the  charitable 
man  to  his  forrow  is  witnefs  of  a  great  deal,  and  it 
is  his  endeavor  according  to  his  ftation,  capacity, 
and  opportunity,  to  reclaim  the  vicious,  to  reduce 
the  erroneous,  to  confirm  the  wavering,  as  well  as  to 
fupport  the  afilided,  and  relieve  the  indigent. 

This  chriflian  love,  I  have  faid,  extends  to  all 
mankind,  but  it  is  not  exercifed  alike  to  all,  Tho' 
all  men  have  fomething  valuable  in  them,  fome- 
thing  we  ought  to  efteem  and  love  •,  yet  lome  have 
much,  more  defirable  qualities  than  others.  Some 
are  wicked  and  ungodly,   others  refemble  God  la 

S  holinefs  ; 


%^6  Charity^ more  excelknt^'^c. 

liolihers  ;  thefc  latter  are  to  be  preferred  in  our  offi- 
ces of  love  :  "  The  faints,"  fays  the  pfalmift,  "  the 
excellent  in  the  earth,  in  whom  is  all  my  delight." 
There  are  alfo  focialinftinds  implanted  in  us  by  the" 
Author  of  nature,  to  which  he  defigned  we  Ihould 
attend,  and  which  are  neceflary  to  keep  the-  world; 
in  tolerable  order  ;  fuch  is  the  mutual  affedion  be- 
tween parents  and  children,  between  thofe  of  the 
fame  family,  the  fame  community,  and  the  like. 
Thefe  inftinfls  of  nature  chriftianity  doth  not 
condemn  ;  it  rather  encourages  and  ftrengthens 
them.  But  though  it  is  reafonable  we  Ihould  firft 
take  care  ofourQwn,our,own.relations  and  friends; 
yet  it  is  felfilli  and  mean,  to  confine  our  regard  to 
them.  If  chriftian  charity  begins  at  home,  it  doth 
not  end  there ;  it  is  generous  and  diffufive  ;  where- 
ver there  is  an  objed:,  the  charitable  ruan  efteems. 
himfelf- bound  to  exerc.ife  his  love.  This  law  of 
charity  our  Saviour  calls  "  a  new  commandment." 
Not  that  love  was  a  new  duty  :  it  is  a  fundamental 
law  of  nature,  and  the  fpirit  of  every  difpenfation 
of  God  to  mankind. .  .But  the  noble  fenfe  in  which 
our  Lord  explained  it  was  new  to  the  jews.  It  was 
literally  a  nev/  comm.an'dment  as  He  propofed  it, 
"  A  new  commandmeiiC  Igiye  unto  you,  that  ye 
love  one  another  as  .1  have  loved  you.'*  It  was 
urged  from  a  new  motive,  and  enforced  by  a  new 
example,  the  example  of  Chrift,  which  ought  to  be 
mod  cogent  with  thgfe  who  profefs  themfelves  h\^ 
4ifciplcs. 
~  .  .  SERMON 


SERMON    VI. 


Charity  more  excellent  than  Faith  or  Hope.- 


I  Cor.  XIII.   13. 


And  now  ahldeth  faith,  hope,  charity, 
thefe    three   ;    hut  the  great  eft  of 
thefe  is  charity, 

1  Endeavoured  in  t^e  lad  dlfcourfe  to  give  feme 
account  of  the  graces  mentioned  in  the  text, 

I  am  now,  according  to  the  method  propofed, 
to  inquire  in  what  fenfe  thefe  graces  are  faid  to  a- 
bide. 

Faith,   hope,   and  charity  are  particularly  men* 
tloned,  becaufe  they  are  very  much  at  the  founda- 
tion 


'132  Charity  more  excellent 

tion  of  all  moral  rcditude.  All  other  virtues  of 
the  chriftian  life  are  connefbed  with  and  included 
in  thefe.  For  inftance, 

I."^  Faith  is  neceffary  to  the  very  being  of  reli- 
gion or  virtue.  "  Without  faith,"  fays  the  apoftle, 
*'  it  is  impbfTible  to  pleife  God  ;  for  he  that  Com- 
eth to  God  mail  believe  that  he  is,  and  that  he  is  the 
rewarderof  them  that  diligently  feek  him."  What 
room  for  piety,  unlefs  we  believe  there  is  a 
God,  an  all-perfe£b  Being,  to  whom  we  may  addrefs 
our  de votions,and  yield  our  homage  ?  How  can  there 
be  virtue  without  a  fenfe  of  our  obligation  to  the 
fupreme  Lord — a  law  without  a  law-giver  ?  How 
can  we  imitate  God,  unlefs  we  form  juft:  notions  of 
liis  perfedions  ?  The  heathen  had  their  "  Gods 
many,  and  Lords  many  j"  but  the  deities  they  feign- 
ed to  themfelves,  were  impure,  unjufl:,  and  cruel  : 
And  who  could  think  they  would  be  difpleafed 
with  vices  in  their  votaries,  which  they  pradtifed 
themfelves  ?  Some,  among  thole  who  have  been 
favoured  with  revelation,  have  entertained  falfe,  ab- 
furd,  and  even  wicked  fentunents  of  God— -their 
practice  hath  been  correipondent,  ridiculous,  ab- 
furd  and  wicked.  We  (hall  always  form  our  no- 
tions of  right  and  wrong  according  to  the  ideas  wc 
have  of  God.  That  will  appear  to  us  right  and 
fit  which  we  think  agreable  to  die  nature  and  will 
«if  the  Deity  v/hom  we  adore  j   and  the  contrary 


than  Faith  or  Hope.  j^^ 

tviU  appear  evil.  That  we  might  not  fall  into  any 
miftake,  God  hath  in  his  written  word  revealed  to 
us  what  he  is,  and  what  he  requires  of  us.  This 
is  a  diftinguiftiing  favor,  "  he  hath  not  dealt  fo 
with"  every  "  nation  -,  and  as  for  his  judgments 
they  have  not  known  them." 

The  fcripture  teaches,  that  God  is  a  Being  of  all 
poffible  perfedlion,  that  he  is  holy,  juft  and  good  ; 
that  he  is  acquainted  with  every  part  of  our  moral 
conduct,  that  he  hateth  all  the  workers  of  iniquity, 
and  that  he  is  armed  with  omnipotence  to  punifn 
them.  What  can  have  a  greater  tendency  to  deter 
men  from  fin,  and  to  excite  them  to  the  pradice  of 
univerfal  holinefs,  than  a  firm  belief^  an  impreflive 
fenfe,  of  thefe  great  and  important  truths  ?  A  per- 
fuafion,  that  we  are  always  in  the  prefence  of  this 
infinite  Being,  who  gave  us  all  our  talents,  and 
to  whom  we  are  accountable  for  our  improve- 
ment of  them,  muft  have  a  moft  powerful  influ- 
ence on  a  rational  mind  j  it  mull  make  us  afraid 
of  difpleafing  him,  and  earneftly  defirous  of  ap- 
proving ourfelves  to  him.  It  may  perhaps  admit 
of  difpute,  whether  the  will  of  man  is  always  de- 
termined by  the  greateft  apparent  good  ;  or,  which 
comes  to  the  fame  thing,  by  the  laft  didtate  of  the 
underftanding.  Bat  however  this  point  is  decided, 
it  muft  be  granted  by  all,  that  there  may  be  mo- 
tives ftrong  enough  to  produce  their  genuine  efi'ei^t.' 

Ic 


'i|4  Chmty  more  excelled 

It.  is  ieafce  fuppofable,  that  a  being  paflfefled  <bi  a 
pr:ii)ciple  of  felf-prcferyaiion  fbpuld  ru(h  voluntv 
rily  on  his  own  d^eftruftion  ;  or  that  he  ihoiild  not 
cbufd  Jto  be  happy  rather  than  to  be  miferable, 
'IThe-.  reafon  why  nien  who  profefs  to  believe  the 
great  truths  of  religion  do  not  afl  agreably,  is  be- 
caufe  their  aflent  to  them  is  feeble  and  uncertain. 
If  a  man  was  admitted  to  behold  the  glory  of  hea- 
ven, and  aftually  faw  the  mifei  y  of  the  damned,  he 
would  certainly  endeavor  to  avoid  the  one  and  to 
obtain  the  other.  ■  This  would  undoubtedly  be  the 
effeft,  h  long  as  there  was  any  hope,  that  his  en- 
deavors would  be  crowned  with  fiiccefs. 


But  what  fliaU  the  finder  do  ?  Having  broken 
the  law  of  God.,  he  becomes  an  obje<?t  of  juftice, 
and;  can  find  no  way  of  efcap.ing  the  righteous  judg- 
ment of  God.  His  faith  in  God  abftraftly  confi- 
dered  cannot  aflvire  him  relief.  But  in  this  extre- 
mity faith  views  Jefus  Chrift  5  it  views  him  as  fet 
forth  to  be  a  propitiation,  and  contemplates  the; 
Deity  according  to  the  amiable  reprefentation  we 
have  of  him  in  the  gofpel.  Encouraged  by  the 
affurances  of  the  word,a  finncr  returns  to  God  with 
his  whole  heart,  and  believing  there  is  mercy  with 
him,  be  engages  in  the  work  of  repentance  and  u- 
niverlal  obedience.  Take  away  the  views  which 
the  gofpel  gives  us  of  the  bleffed  God,  and  the  be- 
lief of  a  future  ftaie,.  what  have  v/e  to_  raife  us  a. 

bove 


bove  this  'wofld  ?  What  encouragement  to  oppofe 
owt-  Itifts  ?  What'cxcicementto.virtue  ?  If  men  die 
Irke  thebrutei,  it  would  not  be  fb  abfiird  in  any  t6 
fay,  let  us  cat  and  drink  forto-motrow  wedie.  Bue 
when  wfc  ddnMeir  ourfeives  as  entering  into  an  e- 
ternal  rtate^^  ait  eternity  of  rappinefs  or  mifery  ac- 
cording, to -thb  tMrtgs  done  in  the  body,  what  a 
pbwerfal  incetvtive  is  it  io  a^life  of  piety  iand  <ht>Iia 
nels- 1 


;Jt.  was  tl>eir  belief  of  a  bleiled  immortality  that 
fappprted  jthe  a;riclent  patrJiarchs  under  their  refpec ; 
tive  trials,  a(ncl  animated  i\\oix\  torfuc-h- exalted  piety 
and  hqly  fortitudej_  as  procured  a  moil:  honorable 
teftinipny  froip^God,  and  rendered,  thern  ilkift'rip,us 
examples  tpthefaints  in  all  ages./  '.'  Tliefe  all^iied 
in  faith,",  th.^y  received  and  entertained  thepromi-' 
fes;of  a  future  life,  and  the  gloriou^.prpfpedt  capnecl 
thena  uiuniphanc  th^oiigh  ,t|ie  dark  valley.  But 
ho.we.ver., ft rong  and  .eminent  their  faith  was,  the 
difpeofation  qf;  Jefus  C-hri^:.§iy.e:&Als,m.uch  <:learer 
and  ifulljcr  evidence  of  future  life  and,  immorta^ 
lity,  than  the  faints  had  unde,r  .,^lxe  Old-teftamentj 
So  fome  underftand  the  apoftle,  when  he  fays  "  life 
&  immortality  are  brought  to  light  by  the  gofpel."^ 
He  tlotft  rwt'irttend,  that  th'er^  was-no  evi^nc^for 
Che  doftrihe  'of  i'mmortality 'bdfore  the  cbming  of 
Chn  ft,  bur 'that-  the  gof^d- -rethoved  the  '^Sihts 
-  -         •  •  and 

.^  2  Timothy  i.  lo. 


13$  Charity  more  excellent 

and  uncertainties  in  which  this  truth  had  been  invol-^ 
ved  :  it  more  plainly  aflertcd,  and  more  clearly  re- 
vealed this  fundamental  article  :  and  therefore  the 
arguments  ufed  by  our  Saviour  and  his  apoftlcs  for 
a  life  of  purity  and  holinefs,  are  not  fo  frequently 
taken  from  the  prefent  ftate,  as  they  were  under 
the  former  difpenfations  -,  but  we  are  direftly  point- 
ed to  another  world,  and  taught  to  look  not  at  the 
things  which  are  feen,  which  are  temporal,  but  at 
the  things  which  are  not  feen,  which  are  eternal. 
Under  the  influence  of  thefe  great  and  precious 
promifes,  believers  cleanfe  themfclves  from  all  fil- 
thinefs  of  flefh  and  fpirit,  and  perfeft  holinefs 
in  the  fear  of  God  ;  they  defpife  earthly  things  ; 
they  purfue  fomething  higher — fomething  better  ; 
with  Mofes  they  efteem  the  reproach  of  Chrift 
greater  riches  than  the  treafures  of  Egypt,  for  they 
have  a  refpedt  to  the  rccompcnce  of  reward-— 
"  This  is  the  victory  that  overcometh  the  world, 
even  your  faith."  But  our  faith  being  imperfect, 
the  viftory  we  obtain  by  means  of  it  Is  imperfedb 
alfo  J  in  proportion  as  we  increafe  in  this  grace, 
we  fhall  rife  fuperior  to  earthly  things,  we  Ihall  be 
heavenly  in  our  convtrfation. 

IL  As  Faith  fo  alfo  Hope  hath  very  great  in- 
fluence on  our  moral  temper.  Says  the  wife  man, 
"  hope  deferred  makes  the  heart  fick."  What 
then  muft  be  the  cafe,  where  there  is  no  hope  at 
all  ?  What  but  death  and  dcHruflion  ?  "  If  thou 

Lord,'* 


than  Fmtb  or  Hopel  '  y^y 

Lord,"  fays  the  pfalmift,  "  fhouldft  mark  iniquities,' 
O  Lord,  v^ho  Ihall  ftand  ?  But  there  is  forgivtnefs 
with  thee,  that  thou  mayeft  be  feared  :"  Plainly  in- 
timating that  the  only  foundation  of  religious  fear, 
is  the  thought  that  there  is  forgivenefs  with  God. 
When  a  man  hath  no  hope  of  the  mercy  of  God, 
and  the  mind  is  funk  into  a  Rate  of  dejc6lion  and 
defpair,  there  will  be  little  or  no  fpirit  or  ftrength 
to  refift  rempipion,  the  unhappy  wretch  will  ra- 
ther abandon  himfelf  to  vice,  and  gratify  his  lufts 
without  controll.  TheVe  have  been  fuch  awful  in- 
ftances  of  the  fatal  effeds  of  this  unhappy  Itate  of 
mind,  as  fliould  make  us  -very  cautious  how  we 
yield  to  it.  To  think  our  cafe  defperate  is  the 
moft  cfFedual  way  to  make  it  fo. 

On  the  other  hand,  when  we  view  the  blefied 
God  in  the  light  in  which  the  gofpcl  places  him, 
when  we  reprefenthim  to  ourfelves  as  ready  to  re- 
ceive and  em^brace  the  penitent  returning  finner, 
and  to  treat  him  with  the  tendernels  and  love  of  a 
father  ;  when  with  faiih  and  confidence  we  furvey 
the  great  and  comprehenfive  blefTings  which  he  al- 
lows and  encourages  us  to  hope  for  ;  how  animat- 
ing the  confideration  !  And  what  a  tendency  hath 
it  to  put  us  on  feeding  thofe  holy  dilpofitions, 
which  are  necefiary  to  qualify  us  for  the  blefied- 
nels  he  invites  us  to  partake  of  !  When  we  not  on- 
ly firmly  believe  the  promifes,  but  by  a  lively  hope 
enjoy  beforehand  the  bkffednefs  promiied,  it  is 
T  fcarce 


i^S  Charily  more  excellent 

fcarce  pofTible  but  we  (liquid  prefs  forward  to  that 
perfeftion,  which  is  the  end  of  our  faith  and  the 
great  objed  of  our  hope. 


Befides,  as  the  chriftian's  hope,  when  it  is  a  grace 
of  the  fpirit,  is  not  a  merely  uncertain  fluctuating 
expedlation  of  the  good  contained  in  the  promifes, 
but  contains  fome  degree  of  confidence  that  we 
have  a  title  to  this  good,  fo  it  naturolly  produces  a 
deep  fenfe  of  obligation  to  him  who  hath  fo  great- 
ly diftinguifhed  us,  and  raifed  us  to  fuch  glorious 
hopes.  And  ajuft  fenfe  of  our  obligations  to  the 
blefTed  God,  will  powerfully  conflrain  us  to  love, 
ferve  and  obey  him. 

* 

Some  indeed  will  tell  us,  that  a  perfuafion  of  our 
good'  ilate  tends  to  make  us  indolent  and  carelefs. 
But  if  fuch  ingratitude  is  agreable  to  iheconflltution 
of  human  nature,  it  is  human  nature  depraved  and 
vitiated,  and  not  corred:ed  and  fantlified  by  the 
Spirit  of  God.  When  any  are  renewed  by  divine 
grace,  their  minds  are  in  fome  good  meafure  in  a 
risht  ftate  ;  tlieir  views  are  redlified  ;  they  reafon 
juftly,and  conuu6l  wirh  propriety.  To  fuch  as  thefe, 
the  experience  they  have  had  of  the  goodnefs  of 
God,  and  the  happinefs  he  "hath  provided  for  them, 
affords  an  almoft  irrefiftable  argument  in  fa- 
vor of  uriiverfal  purity.  The  only  reafon  any  one 
can  have  to  think  he  hath  a  title  to  the  rewards  of 

heaven, 


than  Faith  or  Hope'.  'J^^ 

heaven,  is  his  finding  in  himfelf  thofe  marks  and  ' 
charaders  to  which  the  promifc  is  made  \  the  more 
vifible  thefe  marks  are,  fo  much  the  higher  do  his 
hopes  rife-  The  exercife  of  grace  is  the  proper 
fcripture  evidence  that  we  are  in  a  ftate  of  grace. 
When  therefore  a  chriftian  doth  not  feel  the  power 
of  rehgion  in  his  foul,  when  he  becomes  flothful 
and  inadive  in  the  work  of  the  Lord,  he  can  have 
but  little  reafon  to  think  he  is  a  child  of  God,  or 
an  heir  of  glory — His  hopes  necefTarily  vanifli— 
and  he  muft  be  deitituteof  that  peace  comfort  and 
joy,  which  the  promifes  of  the  gofpel  tend  to  in- 
fpire  :  If  he  attain  to  the  bleflednefs  of  heaven 
at  laft,  which  he  cannot  be  fure  of,  he  will  have 
a  lower  feat  there,  than  he  would  have  had,  if  he 
had  maintained  a  clofe  walk  with  God,  and  had 
lived  in  the  uniform  pra6lice  of  holinefs  and  vir- 
tue. If  thefe  are  not  motives  to  the  nobleft  im- 
provements and  higheft  attainments  in  the  divine 
life,  I  know  not  what  are.  An  affured  chriftian  is 
moft  likely  to  be  a  growing  chriftian,  he  will  natu- 
rally aim  at  further  degrees  of  increafe  and  prohcr- 
ency.  No  one  who  is  not  fatisfied  of  his  intereft 
in  the  promifes  can  feel  the  force  of  the  apoftle's 
argument,with  which  he  concludes  his  fine  difcourfe 
on  the  refurredion — "  Therefore,  my  beloved 
brethren,  be  ye  ftedfaft,  unmovable,  always  abound- 
ing in  the  work  of  the  Lord,  forafmuch  as  ye  know 

that  your  labour  is  not  in  vain  in  the  Lord."  f 

It 

f  I  Corinthians  15.  58. 


I4V  Charity  more  excellent 

*  It  appears  by  what  hath  been  faid,  that  faith  and 
hope  are  very  much  at  the  foundation  of  religion 
and  virtue.  They  greatly  tend  to  promote  the 
chriftian  temper. 


III.  This  is  not  lefs  true  of  charity,  the  other 
grace  mentioned  in  the  text.  This  is  the  chriftian 
temper  itfelf ;  it  is  that  to  which  faith  and  hope 
were  defigned  to  bring  us.  Where  Jove  is,  there 
is  every  grace.   . 

A  fupreme  love  of  God  being  implanted  in  the 
foul,  all  other  virtues  fpring  from  it.  A  chriftian 
finds  hlmfelf  attra6led  to  him  as  his  centre.  He 
knows  no  happinefs  where  God  is  not  to  be  enjoy- 
ed. He  thinks  every  thing  evil  which  feparates 
him  from  this  infinite  good.  He  follows  after  him 
in  all  the  ways  of  his  appointment.  He  maintains 
a  conftant  intercourfe  with  him  in  the  retired  exer- 
cifes  of  devotion.  He  prizes  the  ordinances  of  the 
gofpel,  and  vifits  with  facred  pleafure  the  place 
"where  he  hath  recorded  his  name,  and  where  his 
honor  dwelleth.  His  duty  is  his  delight  ;  and  to 
glorify  his  Father  in  heaven  his  higheft  'gratificati- 
on. Animated  by  this  divine  principle,  he  refifts 
every  temptation,  he  abftains  from  every  evil  prac- 
tice, he  walks  with  holy  circumfpe6tion,  and  aims 
at  a  perfeft  conformity  to  him  who  is  the  ftandard 
©f  perfedtion. 

If 


than  Faith  or  Hope^  ^^x 

If  we  love  God,  we  (hall  love  Jefus  Chrift.  We 
Ihall  love  him  as  there  is  in  him  a  perfed  refem- 
blance  of  his  heavenly  Father,  "  being  the  bright- 
nefs  of  his  glory,  and  the  exprefs  image  of  his  per- 
fon."  We  (hall  love  him,  as  he  hath  efFeded  a  re- 
conciliation between  God  and  man  •,  and  laid  a 
happy  foundation  for  our  becoming  the  obje£ls  of 
divine  love  and  complacency  ;  as  through  him,  we 
have  a  delightful  profped  of  attaining  a  conformi- 
ty to  the  moral  charader  of  the  Deity,  and  to  a 
ftate  of  compleat  bleflednefs  in  the  everlafting  en^ 
joyment  of  him. 

If  we  confider  love  in  its  reference  to  mankind, 
that  univerfal  benevolence,  which  the  gofpel  fo 
warmly  inculcates  and  fo  earneftly  recommends, 
will  always  lead  to  the  pradice  of  every  focial  vir- 
tue. It  will  keep  us  from  every  thing  that  would 
be  injurious;  to  our  brethren  j  "it  will  prompt  to  the 
moft  tender  and  affedionate  carriage.  Whatever  duty 
we  owe  to  our  neighbour,  in  every  ftation  and  re- 
lation ;  whatever  God  requires  us  to  do  for  our  fel- 
low men,  or  they  can  reafonably  defire  from  us,  is 
all  contained  in  the  law  of  love.  "  For  he  that 
loveth  another,  hath  fulfilled  the  law.  For  this, 
thou  {halt  not  commit  adultery,  thoufhalt  not  kill, 
thou  (halt  not  (leal,  thou  (halt  not  bear  falfe  wit- 
nel's,  thou  (halt  not  covet ;  and  it  there  be  any  other 
commandment,  it  is  briefly  comprehended  in  this 
faying,  namely,  thou  (halt  love  thy  neighbour  as  thy 

felf. 


1 42  Charity  more  excellent 

feif.  Love  worketh  no  ill  to  his  neighbour :  There- 
fore love  is  the  fulfilling  of  the  law."  Whenever 
our  neighbour  hath  occafion  for  our  help,or  we  fee 
an  opportunity  of  ferving  him,  if  we  have  fincere 
affeftion  to  him,  we  fhall  immediately  embrace  it. 
We  fhall  not  willingly  harbour  ill  thoughts  of  him, 
or  form  defigns  againft  him  ;  much  lefs  fhall  we 
fay  or  do  any  thing  to  his  prejudice. 

Thus  I  have'  fliown  how  all  other  graces  or  du^ 
ties  are  conneded  with  or  included  in  thofe  fpecifi- 
ed  in  our  text.  They  are  the  fprings  of  all  religi- 
on :  If  thefe  fhould  ceafe,  all  religious  motion  and 
adtivity  would  alio  ceafe  ;  but  if  thefe  graces  are  in 
us  and  abound,  the  happy  effefl  will  be,  we  fhall 
be  neither  barren  nor  unfruitful  in  the  work  of  the 
Lord.  There  is  no  branch  of  holinefs,  which  is 
not  one  way  or  another  grafted  on  thefe  cardinal 
virtues. 

But  we  are  to  inquire  not  only  why  thefe  graces 
are  felefted,  but  why  they  are  faid  to  abide.  It  is 
probable  this  is  faid  to  fhew  how  much  thefe  graces 
excelled  thofe  extraordinary  gifts,  of  which  he  had 
been  fpeaking  in  the  preceding  chapter,  and  which 
were  the  occafion  of  luch  fierce  contentions  in  the 
Corinthian  church.  Miraculous  gifts  were  very 
v^fetul  in  the  firft  days  otchriftianity  to  roufe  man- 
kind to  attention  ;  the  gift  of  tongues  was  peculiarly 
nscefiary,  to  enable  the  profefTors  of  the  gofpel  lo 

converfe 


fi/an  Faith  or  Hopt.  14.3' 

converfe  with  thofe  who  were  not  acquainted  with 
their   native   language.     But   ufeful  as  they  were, 
they   did    not  convey    any    excellence    to   thcfe 
who  were  poffefied  of  them,  nor  were  they  always 
accompanied  with  inward  purity.     They  were  de- 
figned  only  for  the  prefenr.  exigency,  and    were  to 
be  withdrawn  when  chriftianity  was  eftablilhed    in 
the  world,   and    the   facred  canon  was  compleat. 
*'  Whether  there    be  prophefics,  they    fiiall  fail  -, 
whether  there  be  tongues,   they  fliall  ceafe  v  whe- 
ther there  be  knowledge,    it  (hall   vanifli   away." 
But  the  cafe  was  very  different  with  refpeft  to  the 
landifying  graces   of  the  Spirit  :  Thefe  gave  men 
a  real  worth  and  excellency,  and  were   to  continue 
in  all  ages  of  the  church.     "  Now    abidcth  faith, 
hope  and    charity,'*   thoie    three   eminent  graces, 
which  are  neceflary  for  the  fupport  of  true  religion. 
If  thefe  fhould  faiUchriftianity  would  be  at  an  end  ^ 
God  would  have  no  church   in    the  world.     Thefe 
virtues  conftitute  the  chriftian  character,  and  are 
the  (landing  marks  of  a  difciple  of  Jefus  Chrift, 
The  leaft  degree  of  true  piety  and  holinefs  is  to  be 
preferred  to  the  highelt  gifts.     It  was  to  be  prefer- 
red to  the  extraordinary  and  miraculous  gifts  which 
were  difpenfed  at  the  firft  promulgation  of  the  gof- 
pel  i  and  there  is   a    parity  of  reafon,    or   rather, 
the  reafon  is  (Ironger,  that  true  virtue  or  goodnefs 
(hould  be  higher  in  our  eftcem,  than  the  moft  emi- 
nent gifts  any   one    can    arrive  at   in   thefe    days. 
Although  therefore  we  may  covet  earneftly  the  beft 

gifts 


144  Charity  more  eUceUeni 

gifts  that  are  now  attainable,  yet  the  gofpel  Ihews 
us  a  more  excellent  way  -,  namely,  to  cultivate  a 
fpirit  of  love,  to  feek  a  nearer  refemblance  of  the  di- 
vine nature,  and  to  fecurc  a  title  to  everlafting  glo- 
ry and  happinefs. 

When  the  graces  or  virtues  fpecified  in  our  text 
are  faid  to  abide,  it  intends  that  they  abide  in  eve- 
ry true  chriftian.  It  is  not  enough  that  they  are 
to  be  found  in  the  church,  or  in  fome  particular 
members  of  it,  as  was  the  eafe  with  the  extraordi- 
nary gifts  of  the  Spirit  •,  they  muft  be  in  every  one 
who  profefles  fubjeflion  to  the  gofpel,  they  areef- 
fential  to  a  difciple  of  Jefus  Chrift.  He  who  hath 
not  thefe  graces,  whatever  he  hath  elfe,  is  nothing-, 
be  hath  no  excellency  in  the  fight  of  a  holy  God, 
and  he  hath  no  foundation  for  peace  and  comfort  in 
his  own  mind.  But  if  he  is  poflefled  of  faith,  hope 
and  charity,  though  he  is  deftitute  of  every  other 
accomplifhment,  he  is  in  fome  meafure  what  he 
ought  to  be  •,  he  is  happy  in  the  favor  and  love  of 
God  -,  and  may  rejoice  with  joy  unfpeakable  and 
full  of  glory. 

Thefe  excellent  graces  muft  not  only  be  in  us 
at  fome  particular  time,  but  they  muft  abide.  If 
we  pleafe  ourfelves  with  the  thought,  that  having 
once  exercifed  the  grace  of  faith,  or  df  hope,  or 
charity,  we  are  now  in  a  fafe  ftate,  and  that  there 
remaineth  no  more  for  us  to  do,  it  fhows  that  we 

arc 


than  Faith  or  Hope^,  14^ 

arc  quite  unacquainted  with  the  nature  of  thefe  ex- 
cellent graces,  and  know  not  v/hat  true  religion  is. 
They  are  not  lb  much  particular  adls  of  the  mind, 
as  gracious  habits,  and  abiding  principles  of  aftion, 
which  muft  accompany  the  chriftian  through  the 
whole  of  life.  If  he  fhould  lofe  his  faith,  he  would 
lofc  his  religion,  he  could  have  no  notion  of  duty, 
nor  any  fenfe  of  obligation. — A  chriftian  deprived 
of  hope  is  weak  as  other  men,  he  hath  nothing 
to  fupport  him  under  the  difficulties  and  trials  of 
life,  or  to  encourage  him  in  the  purfuit  of  glory, 
honor,  and  immortality. — Love  i'S  the  very  efTence 
of  chriftianity.  There  is  not  a  greater  contradidli- 
on  in  nature  than  a  chriftian  without  love  :  You 
may  as  well  fuppofe  a  man  without  a  foul,  or  a  ra- 
tion.al  mind  without  ideas.  It  is  io  necefiary,  that: 
if  a  difciple  of  Chrift  fliould  become  deftitute  of 
love,  he  would,  in  effeft,  be  in  the  fa.ne  ftate  he 
was  in  before  he  was  a  difciple.  He  woitld  not  be 
a  chriftian,  whatever  he  had  been,  or  mi^ht  nov/ 
profefs.  The  promife  of  God,  that  chriftians  ihall 
inherit  ete.roal  life,  includes  a  promife  to  fccure 
them  from  lofing  thofe  gracious  difpofuicns  which 
are  necefiary  qualifications  for  it.  Nor  may  we 
content  ourfelves  with  any  fuppofed  habit  of  faith, 
hope,  and  love  ;  we  fhould  keep  them  in  continual 
exercife,  and  in  this  way  they  will  continually  grow 
and  increafe,  till  we  arrive  at  the  fulnefs  of  the  fta- 
ture  of -perfciSl  men  in  Chrift  Jefus, 

IT 


146  Charity  more  excellent 

It  is  generally  fuppofed,  that  when  the  apoftlc 
fays,  "  Now  abideth  faith,  hope  and  chanty,"  he 
intends,  that  faith  and  hope  are  to  ceafe  with  this 
life,  whereas  charity  never  faileth.  This  is  notfaid, 
and  fome  interpret  the  words  quite  otherwife.  They 
confider  them  as  connected  with  the  preceding 
verle.  "  For  now  we  fee  through  a  glafs  darkly  ; 
but  then  face  to  face  :  Now  I  know  in  part  •,  but 
then  fliall  I  know  even  as  alfo  I  am  known.  And 
nu\v  abideth  faith,'-  hope,  and  charity,  thefc  three  ; 
but  the  greateft  of  thefc  Js  charity."  i.  e.  fays  Mr. 
Lock,  "  Now  we  fee  but  by  reflexion,  the  dim, 
and  as  it  were  enigmatical,  reprefentation  of  things ; 
butthen,whenwelhallbegotintoaftateofperfe(Elion. 
in  the  other  world,  we  Ihall  fee  things  direflly,  and 
,as  they  are  in  themfelves,  as  a  man  fees  another 
when  they  arc  face  to  face.  Now  I  have  but  a  fu- 
perficial,  partial  knowledge  of  things,  but  then  I 
fhall  have  an  intuitive,  comprehenfive  knowledge 
of  them  ;  as  I  myfelf  am  known,  and  lie  open  to 
the  view  of  fuperior  Icraphic  Beings,  not  by  the  ob- 
fcure  and  imperfeft  way  of  dedudions  and  reafon- 
ing.  But  then  even  in  that  ftate,  faith,  hope  and 
charity  will  remain  ;  but  the  greateil  of  thefe  is 
charity."  'Tis  moft  certain,  that  many  things  will 
be  the  objects  of  faith  to  the  faints,  when  they  ar- 
rive at  a  ftate  of  perfedlron  in  heaven,  as  well  as 
while  they  continue  on  earth.  For  inftance,  they 
mull  believe  things  that  are  paft,  and  which  will 
not  then  be  the  objects  of  their  fxght  :  They  muft 

believe 


^ban  Faith  or  Hope.  147 

believe  the  promife  of  God,  that  their  happinefs 
fhall  not  ceafc,  but  (hall  continue  and  increafe  ihro' 
eternity.  They  muft  hope  for  the  good  that  is  to 
come,  for  the  enlargement  oi  their  capacities,  and 
the  cverlafting  fatisfadlion  of  all  their  defires. — 
"  There  will,"  fays  Dr.  Guyie, "  ever  be  a  firm  perfua- 
fion  of  the  truth  of  all  that  God  Ihall  make  known 
in  that  ftate,  and  an  entire  truft  and  confidence  in 
him,  for  the  endlels  perpetuity  of  all  polTibie  blef- 
fednefs  j  and  feparate  fpirits  there  will,  doubilefs, 
live  in  an  afTured  hope  and  expedation  of  the  refur- 
redion  of  the  body,  together  with  all  the  glory, 
which  will  attend  that  final  manifeftation  of  the  fons 
of  God."  In  this  view  of  things,  faith  and  hope 
will  remain,  as  well  as  charity,  to  eternity.  But 
faith  and  hope  will  be  very  different  from  what  they 
are  now,  and  will  anfwer  very  different  ends,  fothat 
it  is  by  no  means  certain,  that  the  common  inter- 
p'-etation  is  not  a  juft  one,  as  1  may  more  particu- 
larly fhow  hereafter. 

I  fliall  leave  the  confideration  of  the  other  pro- 
pofition  to  fome  future  opportunity — And  fhall  con- 
clude at  prefent  with  one  or  two  refledions. 

In  the  firft  place.  May  it  not  fcrve  for  a  great 
lelTon  of  humiliation,  to  confidcr  how  fmall  a  de- 
gree we  have  of  thofe  excellent  graces,  which  are 
of  fo  much  importance  in  the  chriilian  life  .''  Is  ic 
not  owing  to 'a  defedl  here,  that  we  have  lo  liitle  of 
the  fpirit  of  religion,  and  are  fo  negligent  in  the 
pradice  of  it  ?  That  a  cold  indifference  and  un- 
worthy 


'148  Charity  mor^  excellent 

worthy  lloth.  prevail  in  a  caiife  that  calls  for  all  our 
zeal  and  adivity  ?  That  lo  many  prefer  the  things 
of  time  to  thofe  of  eternity  ?  The  mean  enjoyments 
of  fenie,  to  thofe  rational  and  divine  pleafures  which 
the  gofpel  opens  to  our  view  ?  Thefe  are  often  the 
forrowful  complaints  of  good  men  when  they  reflcd: 
on  the  ftate  of  things  in  general  •,  and  which  I  fear 
we  have  all  particular  reafon  to  make,  when  we  re- 
fled  on  ourfelves.  Were  we  fcnfible  of  our  fintul- 
nefs,  indigence,  and  guilt — did  we  entertain  juft 
conceptions  of  the  goodnefs  of  God,  and  the  kind 
provifion  he  hath  made  in  the  gofpel  for  our  relief, 
certainly  we  Ihould  immediately  repair  to  Chrift 
the  kind  Saviour  of  men  for  relief  and  fafcty,  wc 
ihould  fubmit  to  him,  and  rely  upon  him,  in  all 
tljfore  characters  and  offices  which  he  fuftains  for 
Jifie  benefit  of  the  children  of  men — Had  we  a 
powerful  convi(5lion  of  the  greut  truths  of  religion, 
and  did  we  maimain  aconftant  plealing  feme  of  the 
perfedions  of  God,  we  fhould  not  be  fo  eafily 
moved  with  every  temptation,  we  iliould  aim  at 
being  imitators  of  God  as  dear  children,  we  fhould 
waich  over  our  thoughts,  our  words,  our  adions — 
Had  we  a  joyful  well-grounded  hope  of  that  blefled 
immortality  v/hich  the  gofpel  promifes,  we  fliould 
not  be  fo  anxious  about  earthly  things  •,  we  fnould 
not  find  it  fo  difEcul:  to  endure  the  trials  and  fuffer- 
ings  of  the  prefent  ilate  •,  we  fhould  be  contented 
v/iih  the  diflributions  of  Providence,  and  reiigned  to 
thsv/ill  of  the  all-vrifc  difpofer  j  Y;e  fhould  commit 

ourfelve* 


thi:in  Fdith  or  Hope,  i\(j 

ourfelves  into  his  hands,  and  be  willing  he  fhould 
take  his  own  way  to  conduil:  us  to  glory — Did  the 
Jove  of  God  reign  in  our  hearts,  we  ihould  chear- 
fully  obey  all  his  commandments,  our  duty  would 
be  our  delight,  and  it  would  be  our  meat  and  drink 
to  do  the  will  of  our  Father  in  heaven.  When  we 
have  a  peculiar  affection  to  our  fellow-men,  we  can 
cro  through  any  thine;  tofcrve  them.  We  think  vvc 
can  never  do  enough  ibr  our  children  and  friends. 
Oh  !  with  what  alacrity  lliould  we  pradife  the  mod 
difficult  duties,  if  we  had  that  fincere,  that  ardent, 
that  lupreme  love  which  he  fo  infinitely  deferves, 
and  fojuftly  requires  from  us — Finally,  were  we 
poficfled  of  that  univerfal  undifTcmbled  benevolence 
to  our  brethren,  which  is  the  peculiar  charadler  of  a 
difcipleof  Chrift,  fhould  we  not  carefully  fupprefs 
every  angry,  every  envious,  every  unkind  thought 
which  begins  to  rife  within  us  ?  Should  we  not  do 
good  to  all  within  our  reach  ?  and  elpccially  to 
the  friends  and  dilciples  ot  Jefus  Chrilt  ? — Happy 
the  man  v^ho  hath  not  reafon  to  condemn  himfei: 
in  any  of  thefe  inftances,  .he  may  juftly  rejoice  in 
God,  and  be  perfuaded  that  all  is,  and  will  be  well 
with  him. — But  have  not  we  reafon  rather  to  rcjoicc\ 
that  God  is  not  flricl  to  mark  our  imperfeif^ionf,, 
and  that  there  is  a  way,  in  v/hich  we  who  fo  oficL 
offend,  and  always  com<^jGiort  of  thnfe  attainmenr. 
we  oughtto  make, may  find  pardon  and  accepnuir-c  ' 
Doth  it  not  become  us  to  receive,  with  humble  p,r;x- 
titudsj  the  blcl^cd  rc-port  of  xbr  frolpej  ;  and  to 

1 


ih 


150  Charity  more  excellent 

rely  on  the  merits  of  him  whom  God  hath  exhi- 
bited as  a  propitiation  ? 

Secondly,  Of  how  great  importance  is  it  to  be 
pofleffed  of  thofe  graces  which  are  at  the  foundati- 
on of  all  religion  and  virtue  !  We  are  concerned  to 
have  the  character  of  chriftians,  it  becomes  us  to  be 
more  follicitous  to  have  thofe  principles,  without 
which  we  Ihall  be  only  as  "  founding  brafs  and  a 
tinkling  cymbal."  Faith,  hope  and  charity,  are  ne- 
ceflary  both  to  our  fafety  and  comfort.  They  arc 
all  graces  of  the  Spirit  of  God.  It  is  true,  the 
arguments  in  favor  of  divine  truth,  ought  to  be 
fufficient  to  gain  the  aflent  of  a  rational  being, 
and  to  produce  a  correfpondcnt  pratflice  :  But  we 
are  naturally  inattentive  to  the  truths  of  religion, 
and  do  not  feel  their  importance,  till  they  have  fuch 
a  prefen't  fubfiftence  in  our  minds,  as  can  be  the 
efFe<5t  only  of  divine  influence.  It  Ihould  therefore 
be  our  earnef!:  and  conftant  prayer,  that  the  God  of 
hope  would  fill  us  with  all  joy  and  peace  in  believ- 
ing, that  we  may  abound  in  hope  thro'  the  power 
of  the  Holy  Ghoft  -,  and  that  he  would  flied  abroad 
,v  his  love  in  our  hearts.  This  will  make  the  prefent 
world,  inftead  of  a  vale  of  tears,  a  place  of  reft  and 
happinefs.  This  will  caufe  us  to  glory  in  tribulati- 
on, to  triumph  in  death,  will  be  a  forctaile  of  hea- 
ven, and  an  earneft  of  our  admifllon  there. 


SERMON 


SERMON    Vir. 


Charity  more  excellent  than  Faith  or  Hope/ 


I  Cor,  XIII.   13. 


And  720W  abideth  faith,  hope,  charity y 
thefe    three   ;    hut  the  greateft  of 
thefe  is  charity, 

IN  fpeaking  to  thefe  words  I   propofcd,   Firft, 
To  confider  the  graces  here  particularly   fpe- 
cificd. 

Secondly,    To  enquire  in  what  fcnfc  they  are 
faid  to  abide. 

Thirdly,   To  Ihow  that  Charity  excells  both  the 
Others,  or  is  the  greateft  of  the  three. 

It 


1.52  Charity  mors  excellent 

It  is  the  lad  of  thefe  that  now  comes  under  co'a- 
fideration,  viz. 


To  fhow  that  Charity  excells   Faith   and  Hope, 
or  is  the  greateft  of  the  three. 


This  is  by  no  means  faid  to  put  a  flight  on  thefc 
other  graces  •,  or  to  fet  them  in  a  diminutive  point 
of  light.  They  are  placed,  you  fee,  in  the  higheft 
clafs — thefe  three  are  the  mod  eminent  of  all  the 
virtues  which  adorn  the  chriftian.  But  love  is  the 
mod  excellent  of  all — It  \?>  greater  than  faith,  that 
necefliary  and  important  grace,  of  which  the  New- 
Teflament  fpeaks  fo  highly,  and  to  which  it  af- 
cribes  fuch  great  things — It  is  greater  than  hope, 
that  pleafant  and  comfortable  grace,  which  affjrd*; 
the  mind  fuch  vad  fatisfaftion,  which  is  fo  ncceffary 
.  to  fupport  us  under  the  trials,  and  to  quicken  us  to 
the  dinies  of  the  chridian  life.  So  the  apodlc  tells 
us,  '*  the  greated  of  thefe  is   charity." 

Faith  and  hope  are  great  and  important  graces, 
but  charity  is  dill  greater.  What  makes  this  a  lit- 
tle furprizing,  to  fome  who  look  but  a  little  way, 
is,  that  th'  y  have  a  very  fuperficial  and  contrafted 
view  of  charity.  They  confider  it  as  a  vjrtue, 
which  leads  us  to  think  well  of  our  neighbour,  and 
now  and  then  to  do  him  anaftof  kindnefs.  Where- 
as thefe  are. only  fome  of  the  imatlcr  branches,  of 

charity* 


than  Faith  cr  Hope.  153' 

chanty.     They  may  proceed  from  the  principles  of 
nature.     Charity  is  a  divine  grace  implanted  in  the 
foul  -,  which  extends  as  fiir  as  there  are  any  fuitable 
Objefts.  It  hath  refpedt  to  every  thing  that  is  amia- 
ble, and  to  nothing  elfe.     It  is  true,  they  who  are 
poffeffed  of  this   grace  often  find  their   affedions 
drawn  out  to  objefts  that  are  in  themfclves  mean, 
bafe,  and  unworthy  their  love  :  But  this  is  becaufe 
good  men   have  a  great  mixture  of  fm  and  imper- 
fe(5lion  while  in  this  life.     So  far  as  love  is  a  grace 
of  the  Spirit,  it  implies  that  we   have  juft  views  of 
things,   and  are  fuitably   affeded   towards  them. 
God  who  is  the  greateft  and  belt  of  beings  is  the 
firft  obje6t  of  efteem  and  affeflion,  and  our  love  is 
placed  upon  others,  in  proportion  as  they  refemble 
him,  and  we  are  connected  with  them.     Of  confe- 
quence  we  fhall  love  Jefus  Chrift  above  all  things 
in  heaven  or  in  earth,  as  there  is  in  him  the  brio-Iu- 
eft  refemblance  of  the  Deity,    This  divine  love  u- 
nices  the  heart  to  the  whole  human  race;  it  includes 
a  fincere  affeftion  to  mankind,  and  a  difpoGtion  to 
promote  their  good.  Itwifhes  well  to  all;  it  efteems 
thofe  who  are  worthy  of  efteem  ;  it  hath  delight  in 
thofe  who  have  any  thing  delightful  in  them  ;  and 
exprefles    itlelf  in  fuch  ways  as   it    fees  rcafon  and 
hath  opportunity  for.     It  is  not  a  fingle  ad,  much 
lefs  doth  it  confift  in  external  aflions.   It  is  a  araci- 
ous  habit — a  divine  affedlion — a    benevolent  pro- 
penfity — 'which  is   exercifed   whenever   an    object 
prefenta,  lowardsGod  fupremely,  towards  man  uni- 
W  vrrfallv. 


154  Charity  more  excellent 

verfally,  towards  both  fincerely.  Our  Saviour 
fpeaks  of  it  as  the  fum  of  all  religion.  "  Thou 
fiialt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  ibiil,  and  with  all  thy  mind  ;  this  is 
the  firft  and  great  commandment — and  the  fecond 
is  like  unto  it,  Thou  Ihalt  love  thy  neighbour  as 
thy  felf.  On  thefe  two  commandments  hang  all 
the  law  and  the  prophets."f  Love  comprehends  the 
whole  of  the  religion  taught,  and  the  duty  requir- 
ed, in  the  law  and  the  prophets.  It  is  the  root 
from  which  all  that  is  good  proceeds.  We  per- 
form no  duty  aright  where  there  is  not  love.  No 
wonder,  when  we  confider  charity  in  this  large  fenfe, 
that  the  apoftle  fpeaks  of  it  in  fuch  high  terms,  as 
greater  than  either  faith  or  hope — It  is  more  per- 
fe6live  of  human  nature — It  is  the  end  to  which 
the  other  graces  were  defigned  to  bring  us — It  re- 
mains when  they  in  a  good  meafure  ceafe  and  fail. 

Firft,  Love  is  moft  perfcdive  of  human  nature. 
It  renders  us  moft  like  to  God  in  dignity  and  hap- 
pinefs.  Faith  and  hope,  neceffary  as  they  are  for 
us,  do  not  in  themfelves  afiimilate  us  at  all  to  the 
Deity.  There  is  no  room  for  either  of  thefe,  or  for 
any  thing  like  them  in  the  all-perfe6t  Being — Faith 
is  credit  given  to  fomething  which  we  know  not 
of  ourfelves,  upon  the  authority  of  another  j  what  a 
perfon  knows,  he  cannot  with  propriety  be  faid  to 
believe.  But  *'  who  hath  direded  the  fpirit  of  the 
Lord,   or  being  his  counfellor  hath  taught  him  ? 

•       With 

-)-  Matt.  22.  37,  38,  Z9*  40. 


/ 


than  Faith  er  Hope.  i^.^ 

With  whom  took  he  counfel,  and  who  intruded 
him,  and  taught  him  in  the  path  of  judgment, 
and  taught  him  knowlege,  and  fhewed  to  him  the 
way  of  underllanding  ?"-f-  The  great  God  takes  all 
things  paft  prcfent  and  future  into  one  comprehen- 
five  view,  all  adual  and  all  polTible  exiftence.  Uni- 
verfal  truth  is  open  before  him — This  glorious  Be- 
ing enjoys  perfect  unmixed  felicity.  He  cannot  be 
greater,  better,  or  happier  than  he  is,  becaufe  he  is 
cflentiallyas  great,  as  good,  and  as  happy  as  he  can 
poflibly  be.  And  as  he  is  what  he  is  by  neceflity  of 
nature,  fo he  is  invariably  the  fame.  He  hath  nothing 
therefore  to  hope  or  to  fear — Both  faith  and  hope 
imply  fome  imperfe<5lion.  Faith  fuppofes  that  the 
fubjed  of  it  hath  not  a  perfect  view  of  things,  that 
he  needs  the  teftimony  of  fome  other  to  convince 
him  of  a  truth  propofed. — Hope  fuppofes  there  is 
fome  good  we  do  not  enjoy,  and  which  we  expecSt 
to  attain — The  efiential  knowlege  and  happineis  of 
God  takes  away  all  pofTibility  of  the  exiftence 
of  thefe  graces  in  him — But  love  is  a  glorious  per* 
fedtion  of  the  Deity. 

What  but  love  or  goodnefs  could  move  the  great 
Firft  Caufe  to  produce  the  creatures  which  he  hath 
formed  ?  He  could  have  no  other  motive  than  toex- 
ercife  the  infinite  benevolence  of  his  nature,  and  that 
propenfity  there  is  in  him  to  do  good.  As  all  his 
intelligent  creatures  were  formed  with  a  capacity 
of  happinefs,  fo  happincfs  was  provided  for  them 
I  Ifa.  40.  13,  14.  fuited 


1^6  Chart iy  more  excellent 

fuited  to  their  capacity.  The  goodnefs  of  God  was 
particularly  difplayed  in  the  formation  of  man,  it 
wasvifihlein  the  ftruflure  of  his  body,  but  more  in 
the  nature  of  the  human  foul,  in  his  capacity  of 
enjoyment,  and  in  the  good  defigned  for  him, 
"When  man  had  fallen  from  God,  the  goodnefs  of 
God  was  ftill  apparent,  yea,  the  mifery  of  man  af- 
forded occafion  for  the  difplay  of  his  infinite  grace. 
It  was  this,  which  brought  the  Son  of  God  from 
heaven,  clothed  him  with  human  flelb,  and  caufed 
his  bloody  facrifice.  This  is  the  fource  of  all  the 
wonders  of  redeeming  love.  "  In  this  was  mani- 
fefted  the  love  of  God  towards  us,becaufe  that  God 
fent  his  only  begotten  Son  into  the  world,  that  we 
might  live  through  him."*  Every  part  of  this  a- 
mazing  fcheme  Ihows  that  God  is  good — that  he  is 
love.  The  appointment  of  a  Saviour  to  relieve 
creatures  fo  infinitely  unworthy — The  perfon  con- 
llituted  to  be  theiVIediator — The  fufferings  he  un- 
derwent to  procure  our  falvation — The  blefled 
ftate  of  immortality  to  which  the  gofpel  was  defign- 
ed to  raife  us. 

Love  is  that  perfedion  which  God  hath  delight- 
ed to  honor.  When  Moles  made  that  requeft, 
"fhewme  thy  glory  i"he  anfwers,  "  I  v/ill  make  all 
my  goodnefs  pafs  before  thee."  ^  And  the  apoiile 
not  able  to  exprels  the  greatnefs  of  divine  love, 
idys,  "  God  is  love."  f    It  is  not  faid,  love   is  a 

perfeftion 
*  I  Joha  4.  9.     ^  E::cdus  33.   J51.     f  ^  1°^"  4-  *• 


than  Faith  or  Hope.  t^j 

perfection  of  the  divine  nature,  or  God  hath  great 
love,  but  "  God  is  love."  Love  is  his  very  nature, 
his  eflence,  he  is  all  love.  God  is  often  faid  in 
fcripture  to  be  wife,  to  be  holy,  to  be  juft  j  but  this 
form  of  expreflion  is  never  ufed  concerning  any  o- 
ther  perfection.  He  is  not  faid  to  be  holinefs,  juf- 
tice,  or  wifdom,  but  he  is  faid  to  be  love  *,  as  if 
this  property  of  the  divine  nature  was  more  inti- 
mately eflential  to  it  than  any  other.  His  fupreme 
delight  is  in  himfelf,  becaufe  he  is  moft  capable  of 
affording  latisfa6lion  to  his  own  infinite  mind.  And 
for  the  fame  reafon,  he  loves  his  own  image  where- 
ever  he  is  pleafed  to  imprefs  it.  He  loves  the  an- 
gels who  refemble  him  in  his  moral  character.  He 
loves  all  the  children  of  men  ;  but  he  loves  them 
with  a  fpecial  diflinguifhing  love,  who  are  renewed 
in  the  fpirit  of  their  minds,  and  are  holy  in  any 
meafure  as  he  is  holy. 

We  fee  a  great  deal  of  the  goodnefs  of  God  now, 
we  hope  for  Hill  higher  exprcflions  of  it  hereafter. 
When  the  chriftian  thinks  what  God  hath  done, 
and  contemplates  on  what  he  hath  promifed  to  do, 
he  cries*  out  with  aftonifhment.  What  manner  of 
love  is  this  !  But  how  little  do  we  know  in  the 
prefent  ftate,  in  comparifon  with  what  v/e  (hall 
know,  and  tafte,  and  feel,  when  we  fnall  no  longer 
lee  through  a  glafs  darkly — when  we  Ihall  arrive 
at  that  bleiTed  Ilate  of  perfedion  which  the  gofpel 
«  cncourcKca 


158  Chanty  more  excellent 

encourages  us  to  look  and  hope  for — when  there 
will  be  no  fatherly  corre6lions  mingled  with  the  ex- 
prefllons  of  divine  love— when  we  fhall  meet  with 
nothing  which  feems  contrary  to  it — nothing  which 
tends  to  raife  obje6lions  in  our  minds  againft  it — 
when  God  will  manifeft  himfelf  and  his  grace  in  a 
way  beyond  and  above  o\^r  prefent  conceptions. — 
When  we,  on  the  other  hand,  fhall  have  no  mix- 
ture of  darkncfs,  imperfection,  or  fin,  which  as  fo 
many  clouds  intercept  our  view  of  the  Deity,  pre- 
vent our  forming  juft  conceptions  of  him,  and  our 
difccrning  goodnefs,  where,  but  for  the  weaknefs 
of  our  minds,  it  would  be  mod  clear  and  evident. 
Then  fliall  we  perceive,  without  the  lead  interven- 
tion of  a  doubt,  that  God  is  good  j  yea,  that  he  is 
goodnefs  itfelf. 


From  what  hath  been  faid,  it  is  evident,  that 
when  love  reigneth  in  the  foul,  there  is  a  refem- 
blance  of  the  blefled  God,  who  is  the  ftandard  of 
perfeftion.  The  more  full  iwe  are  of  love,  the 
more  we  are  like  him.  This  grace  creates  a  refem- 
blance  more  than  any  other.  Goodnefs  is  the  pe- 
culiar glory  of  his  nature,  and  to  be  like  God  is 
the  greateft  glory  of  our's.  Love  is  a  ray  from 
the  Father  of  lights — a  beam  from  the  Sun  of 
righteoufnefs — It  is  an  emanation  from  the  Deity, 
and  makes  us  partakers  of  the  divine  nature. 

How 


than  Faith  or  Hope.  I^^ 

How  excellent  !  how  glorious  !  do  the  hply  an- 
gels appear,  according  to  the  account  we  have  of 
them  in  fcripture,  who  are  full  of  love.  They  have 
the  cleared  views  of  the  Deity — They  are  wrapt  up 
in  contemplation  on  the  infinite  exgellency  of  his 
nature — They  admire,  venerate,  and  adore  that 
Being  whom  they  cannot  comprehend — They  fee  a 
glory  in  all  Go4  does — They  difcern  a  beauty,  a 
harmony,  a  goodnefs,  in  all  his  difpenfations.  And 
they  often  exprefs  their  admiring  fentiments,  in 
devout  anthems  and  lofty  alleluia's — They  praife 
God  for  what  he  is — They  give  thanks  to  him  for 
making  them  capable  of  eiijoying  any  degree  of 
his  infinite  happinefs — They  blefs  God  when  they 
fee  others  as  happy  as  themfelves — Yea,  when  the 
good  of  other  beings  is  made  to  exceed  their  own.-— 
They  know  not  what  it  is  to  envy  their  fuperior 
bleffednefs — This  is  fo  far  from  difturbing  their 
peace,  that  they  derive  happinefs  from  the  happi- 
nefs of  others.  It  increafes  their  joy  that  their  fel- 
low-creatures partake  of  it.  We  read  that  when 
God  laid  the  foundations  of  the  earth,  "  the  morn- 
ing flars  fang  together,  and  all  the  fons  of  God 
fhouted  for  joy. "-f-  Thofe  benevolent  fpirits  rejoic- 
ed, that  God  was  about  to  communicate  more  of 
his  goodnefs  ;  and  that  there  were  like  to  be  other 
beings  to  partake  of  the  happinefs  which  they  felt. 
So  entirely  difinterefted,  {o  generoufly  diffufive  is 
their  goodnefs  !  From  the  fame  amiable  temper, 
they  chearfully  Hoop  to  become  miniftring  fpirits 
t  Job  38.  7  to 


i66  Charity  more  excellent 

to  mankind.  They  run — they  fly — in  obedience 
to  their  almighty  Lord  -,  and  they  delight  to  be  em- 
ployed in  afls  of  kindnefs  and  love.  They  en- 
camp around  us — They  keep  us  in  our  way — They 
redeem  us  from  evil — They  fmcerely  rejoice  when 
a  finner  repenteth — They  excite  us  to  good — They 
convoy  the  fouls  of  the  bleffed  to  the  manfions  of 
reft  which  are  prepared  for  them — and  they  delight- 
fully mix  in  the  fociety,  and  in  the  praifes  of  the 
glorified  faints.  In  the  Jerufalem  which  is  above, 
there  are  "  an  innumerable  company  of  angels,'* 
as  well  as  "the  fpirits  of  juftmen  madeperfe6t."f 
How  pleafingly  illoftrious  !  are  thelc  bleffed 
fpirits,  while  they  are  continually  employed  in  adls 
of  love  ;  and  without  regret  do  a  multitude  of 
kind  offices  to  creatures  fo  much  inferior  to  them  I 
In  what  view  could  they  appear  greater  or  better, 
than  while  they  imitate  God  in  this  amiable' perfec- 
tion of  his  nature  ?  We  can  think  of  their  ftrength, 
their  knowledge,  their  wifdom,  without  any  fenfi- 
ble  emotion  ;  but  when  we  contemplate  on  them, 
not  only  as  wife  and  powerful,  but  as  good,  as  made 
up  of  goodnefs,  and  that  all  their  a6ts  of  goodnefs 
fpring  from  love  to  their  great  Creator  and  Lord, 
then  we  efteem,  then  we  love  them.  This  gives 
them  a  real  excellency,  this  conftitutes  their  true 
glory.  And  thus  glorious,  thus  excellent  fhall  we 
be,  in  proportion  as  we  are  poffeffed  of  that  divine 
temper,  which  gives  fuch  a  luftre  to  the  angelic 
nature.  How 

t  Heb.  12,  22,  25. 


than  Faith' or  Hop^:  i6'i 

How  truly  excellent  is  he,  who  finds  the  love  of 
God  governing  his  whole  foul,  and  carrying  hima- 
bove  all  created  good,  and  at  the  fame  time,  de- 
fcending  "  in  a  regular  fubordination  from  God 
upon  the  creature"  !  and  who  always  afts  agreably 
to  this  inward  propenfity,  this  heavenly  affcdion  ! 
Such  a  temper  and  fuch  a  conduct  conftitute  the 
true  dignity  of  human  nature,  and  are  well  fuited. 
to  the  fuperiority  which  God  hath  given  us  in  his 
creation.  Can  any  thing  be  more  fit  and  right,  than 
ihat  we  Ihould  have  a  fupreme  love  of  him,  in  whom 
centres  every  thing  that  is  great,  every  thing  that  is 
good, every  thing  that  is  neceflary  toablbluteperfefli- 
on  ?  This  is  one  of  the  fiirft  dictates  of  reafon, the  firlt 
duty  of  a  rational  creature.  The  argument  holds, 
that  we  (hould  love  all  other  beings,  in  proportion. 
as  there  is  any  thing  lovely  in  them,  or  which 
comes  to  the  fame  thing,  in  proportion  as  there  is 
in  them  a»refemb'ance  of  God.  Indeed  our  love  is 
not  to  be  confined  to  the  virtuous  and  holy. 
Thefe,  it  is  true,  ought  to  be  firft  in  our  affec- 
tion •,  but  if  we  would  be  the  children  of 
our  Father  in  heaven,  our  benevolence  mufl 
reach  to  all,  the  evil  as  well  as  the  good,  the  juft  as 
well  as  the  unjufl:.  The  example  of  tliis  all-per- 
fe(5l  Being  fhould  be  a  fufficienr  incentive  to  this 
univerfal  chirity.  But  there  are  many  other  mo- 
tives. Mankind  are  all  our  brethren,  children  cf 
the  lame  father  ;  they  pu'take  of  the  fame  nature  ; 
they  h^ve  all  immortal  fouls,  capable  of  bcinxg  foi  - 

X  ever 


i6s  Charity  more  ei(celleni 

ever  happy,  but  in  danger  of  everlafting  mifery. 
Our  wants,  our  dangers,  our  hopes,  our  fears  arc 
in  general  the  fame,  for  we  ourfelves  are  alfo  in 
the  body,  and  we  ought  to  do  to  them,  as  we  {hould 
reafonably  exped  they  would  do  to  us,  if  we  were 
in  their  fituation  and  they  in  our*s.  A  change  of 
circumftances  is  not  uncommon  in  this  mutable 
ftate,  and  we  may  greatly  need  their  help  who  now 
afk  relief  from  us.  But  our  love  is  moft  like  the 
love  of  God,  when  it  proceeds  from  a  principle  of 
pure  benevolence,  and  we  have  no  profped  of 
:idvantage,  at  lead  of  none  in  this  life.  Such  love, 
in  fomc  degree,  human  nature  is  capable  through 
grace  of  attaining,  and  the  more  we  pofTefs  of  this 
excellent  fpirit,  fo  much  the  nearer  do  we  approach 
towards  perfcdion. 

Love  adds  a  luftre  to  every  other  quality.  Look 
upon  a  monarch,  who  hath  arrived  at  great  power, 
amafled  large  treafures,  and  acquired  extenfivc 
knowledge,  but  is  dcftitute  of  goodnefs,  hath  no 
tendernefs  for  thofe  who  are  under  him,  no  defires 
to  promote  their  welfare  :  What  is  his  dignity  ? 
it  refembles  that  of  the  prince  of  the  power  of  the 
air,  who  hath  a  great  capacity-and  ability,  but  im-^ 
proves  it  all  to  difturb  the  univerfe,  and  to  injure 
the  creatures  of  God.  Such  an  one  is  an  objeft  of 
abhorrence  and  not  of  refped  •,  his  exalted  ftation 
only  makes  his  crimes  more  confpicuous,  and  his 
perfon  more  detefted.   But  kt  a  prince  to  his  other 

eminent 


i^w 


than  Faith  or  Hope.  l^j 

eminent  qualities  join  that  of  goodnefs,  a  love  to 
mankind,  a  defire  to  do  them  good  ;  let  him  im- 
prove his  power  and  influence  to  make  others  hap- 
py, how  juftly  is  he  (tiled  a  benefador  ?  Every 
one  is  charmed  with  his  difFufivc  benevolence,  he 
reigns  in  the  hearts  of  his  fubjefts,  and  his  good- 
nefs makes  fuch  imprcITions  as  will  never  be  erafed. 

Look  on  our  blefled  Redeemer,  who  never  af- 
fumed  the  honors  of  this  world,  who  lived  a  pri- 
vate and  defpifed  life,  but  went  about  doing  good, 
was  ever  foUicitous  to  ferve  the  bodies  and  lave  the 
foulsofmen,andafter enduring  the  moft  unparalleled 
fufferings  fubmitted  to  death  for  us  fmners  ;  confi- 
der  him  only  while  he  was  "  found  in  fafhion  as  a 
man,**  how  much  more  illuftrious  doth  he  appear, 
than  the  great  and  mighty  conquerors,  who  deftroy- 
ed  cities,  overthrew  kingdoms,  and  waded  through 
torrents  of  blood,  that  they  might  extend  their  do- 
minions, and  encreafe  the  number  of  their  vaflalls ! 
This  honor  hath  every  chriftian,fo  far  as  he  is  pof- 
feffed  of  the  temper,  and  imitateth  the  example  of 
the  blefled  Jcfus.  Every  approach  to  that  truly 
divine  love  which  was  pcrfed  in  him,  raifes  his 
difciples  to  a  proportionable  degree  of  excellency 
and  dignity.  It  makes  them  honorable  in  the  eyes 
of  men,  Evtn  bad  men  cannot  but  value  a  virtue 
%vhich  is  fo  beneficial  to  the  world,  unlefs  by  it  the 
good  man  eclipfes  them,  where  they  would  be  tho'c 
:o  excel.     Men  of  religion  honor  them  as  they  re- 

femble 


j6\.  Charity  more  excellent 

femble  that  glorious  Being  who  Is  the  great  objcft 
of  their  afFedion  and  efteem.  "  For  a  good  man 
I'ome  would  even  dare  to  die."  But,  which  prin- 
cipally deferves  notice,  they  are  honorable  in  the 
fight  of  God,  whofe  approbation  is  of  more  worth 
than  would  be  that  of  the  whole  intelligent  creati- 
on. It  is  more  to  be  valued  in  itfelf,  and  it  hath 
infinitely  m.ore  important  confequences.  He  hath 
gracioufly  connected  fome  degree  of  pleafure  and 
inward  fatisfadllon  with  this  excellent  fpirit  in  this 
life,  and  he  will  glorioufly  own  and  reward  the  cha- 
ritable man  in  another  world. 

They  who  are  pofTefled  of  this  divine  love  feel  a 
facred  refl:  and  peace,  which  the  world  can  neither 
give  nor  take  away.  When  their  love  is  fixed  im- 
mediately on  God,  the  mind  ever  finds  enough  to 
yield- the  mod  exquifite  pleafure,  the  moH:  ravifh- 
ing  delight.  It  finds  itfelf  loft  in  pleafing  con- 
templation on  the  divine  excellencies,  they  are  fo 
tranfcendent — fo  infinite.  The  more  we  think  of 
God,the  more  deferving  he  appears  to  be  of  our  love, 
tin  at  length  creature  delights  vanlftj,  or  become  too 
contemptible  for  our  notice.  A  foul  that  hathjuft 
fentiments  of  God,  and  a  holy  l9ve  to  him  in  exer- 
cife, cannot  be  greatly  difturbed  with  the  lofs  or  want 
of  thefe  things,  becaufe  they  are  not  the  principal 
objefls  of  his  defire.  If  he  may  have  God  for  his 
portion,  he  l:  content,  though  he  have  nothing  elfe  ; 

and 


than  Faith  or  Hofe.  165 

and  can  join,  in  Tome  degree,  with  the  pfalmift,  in 
his  holy  tranfport  of  joy  and  exultation,  J  "  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  up- 
on earth  that  I  defire  befides  thee."  He  would 
give  up  riches,  honors,  friends,  every  earthly  enjoy- 
ment, which  comes  in  competition  with  his  God  : 
He  efteems  them,  when  compared  with  this 
infinite  good,  nothing,  lefs  than  nothing,  and 
vanity.  Filled  with  the  love  of  God,  he  ac- 
counts none  of  his  commandments  grievous  •,  he 
performs  them  with  facred  delight  and  fatisfaction  v 
Chrift's  yoke  is  eafy  and  his  burthen  light.  He  de- 
fires  perfedlion  in  holinefs,  and  he  prelTes  after  it ; 
he  mourns  that  fin  is  fo  prevalent  within  him  ;  he 
watches,  he  fi:rives,  he  prays  againft  it  -,  and  he  re- 
joices in  the  thought  that  heaven  is  an  holy  place, 
and  that  there  he  fhall  be  perfedl,  as  in  love,  fo  in 
univerfal  holinefs. 

Such  difcoveries  of  God>and  fuch  exercifes  of  di- 
vine love,  are  not  experiences,  which  we  may,  as  ic 
were,  gaze  at  and  long  for  in  a  diftant  profpefl. 
Many,  many,  have  been  thus  highly  favoured. 
This  carried  the  martyrs  triumphantly  thro'  their 
fufferings  ;  they  felt  that  love  to  God  and  defire  to 
be  with  him,  which  made  them  take  pleafure  in 
thofe  tortures,  which  fhortcned  the  tim.e  when  they 

Ihould 

I  Pfalm  73.  -8. 


iSS  Charily  more  excellent 

ftiould  be  abfent  from  the  body,  and  prefent  with 
the  Lord.  This  hath  fometimes  raifed  the  faints 
above  the  things  of  time  and  fenfe,  and  caufcd 
them  to  live  a  heavenly  life  while  they  remained  on 
earth.  They  have  found  the  ways  of  religion  to 
be  ways  of  pleafantnefs,  and  all  her  paths  peace. 
The  allurements  and  temptations  of  the  world  h^vc 
loft  their  force,  and  for  a  time  the  attempts  of  Sa- 
tan have  been  fruitlefs  and  vain.  Have  we  never, 
in  our  facred  retirements,  found  the  love  of  God 
ihed  abroad  in  our  fouls  to  fuch  a  bleffed  degree, 
as  that,  although  we  were  not  taken  up,  as  Sc. 
Paul  was,  to  the  third  heaven,  yet  we  have  forgot- 
ten that  we  were  inhabitants  of  this  earth,  and  have 
been  able  with  thankful  admiration  to  contemplate, 
*'  and  to  know  the  love  of  Chrift,  which  pafTeth 
knowledge.'*  ?  Can  you  recolleft  fuch  precious 
moments  ?  Say,  my  beloved  brethren,  did  you 
ever  find  any  earthly  pleafures  equal  to  them  ?  any 
to  be  compared  with  them  ?  It  is  for  want  of  this 
fupreme  love  to  God,  or  a  more  ardent  exercife  of 
it,  that  we  enjoy  fo  little  true  happincfs,  and  that 
we  feek  it  in  the  enjoyments  of  this  life  which  arc 
not  capable  of  yielding  it.  In  the  language  of  in- 
fpiration,  we  "  have  forfaken  the  fountain  of  li- 
ving waters,  and  hewed  out  cifterns,  broken  cif- 
tcrns,  that  can  hold  no  water." 

i 

^Yhcn 


(ban  Faith  or  Hope.  i£y 

When  this  love  to  God  evidences  itielf  in  love 
to  men,  it  is  impoflible  to  exprefs  the  latisfaftion 
which  the  charitable  man  enjoys.  To  feel  no  en- 
vious, no  malicious,  no  angry  thoughts  towards 
our  neighbour,  to  lay  afidc  revenge,  to  return  good 
will  for  hatred,  to  wifh  well  to  all,  to  do  good  to 
all  as  we  have  opportunity,  to  be  able  and  willing 
to  communicate  happinefs  to  our  fellow-creatures, 
to  find  ourfelves  engaged  in  fincere  and  earneft  ad- 
drefles  to  heaven,  even  for  thofe  who  have  injured 
and  abufed  us,  what  a  divine  calm  !  what  feraphic 
pleafure  muft  it  yield  to  the  mind  !  "  No  fimili- 
tude  drawn  from  earthly  things  can  adequately  re< 
prefent  it.  Ic  is  itfelf,  not  only  an  emblem  of  hea- 
ven, but  the  very  foretafte  of  that  ferenity  of  foul 
which  is  the  happinels  of  juft  men  made  perfedt." 
How  blefled  is  the  man,  who  can  rejoice  in  his 
neighbour's  good  as  in  his  own  !  Such  an  one,  in 
a  fenfc,  partakes  of  all  the  good  the  ail-bountiful 
God  beftows  :  And  how  is  his  pleafure  encreafed, 
when  he  is  employed  to  convey  any  pare  of  it  to 
others  !  It  is  a  faying  of  our  divine  Mafter,  happily 
preferved  by  St.  Paul,  "  it  is  more  bltlTcd  to  give 
than  to  receive,"  -f  "The  poor  receiver,"  fays  one, 
**  thinks  himfelf  happy,  the  bountiful  giver  certainly 
is  fo,  the  latcer  is  the  greateft  gainer."  Charity 
is  it*s  own  reward.  It  affords  unfpeakable  delight 
to  the  mind,  and  raifes  our  nature  to  the  high- 
eft  dignity. — It  makes  us  feel,  I  fpeak  with 
hpmble  reverence,  fomething  of  the  happinefs 
t-Aas  20.  is,  which 


1 68  Charity  more  excellent 

which  the  bleflcd  God  enjoys,  who  is  good  and 
doth  good.  It  anticipates  the  blcffednefs  of  hea- 
ven. It  yields  joy  which  a  flrangtr  to  this  divine 
grace  cannot  conceive,  and  which  the  charitable 
man  cannot  utter.  %  ''  Amonglt  the  many  re- 
finements upon  pleafure,  which  this  polite  age  hath 
produced,  it  is  a  wonder  to  me,"  fays  an  elegant 
modern  writer,  "  that  lb  few  have  hit  upon  this  of 
relieving  the  poor  ;  (one  principal  branch  of  the 
grace  I  am  fpeaking  of ).  Were  it  poflible  for 
one  of  our  fine  gentlemen  to  enter  into  all  the  dif- 
mal  circumftances  of  want,  poverty  and  diflrefs  j 
and  to  confider  how  far  it  might  be  in  his  power 
to  remove  them,  he  would  be  content,  perhaps,  to 
part  with  fome  of  his  prefent  enjoyments,  or  rather 
to  exchange  them  for  thole  of  a  more  exquifite  na- 
ture. Methinks  a  man  ready  to  perilli  for  hunger, 
has  hardly  fo  pleafant  a  relifh  for  his  food,  as  he 
that  gives  it  him.  We  ought  heartily  to  pity  the 
covetous,  who  do  not  know  the  pleafure   of  being 

charitable.*' But  I  forget  myfelf,  and  the  Ihort 

limits  to  which  I  am  confined,  while  I  difcourfe  on 
this  divine  fubjeft. 

Secondly,  Charity  is  greater  than  Faith  or  Hope, 
as  this  is  the  end  to  which  the   other  graces   were 
defigned  to  bring  us.     Faith  and  hope  are   impor- 
tant 


^  This  dircourfe  was  delivered  at  .the  quarterly  clurlty- 
meetinj:  in  Bnfton. 


fbaff  Faith  or  Hope:  i^^ 

tant  and  neceflary  graces,  but  that  which  principal- 
ly renders  them  of  lo  great  importance,  is,  that 
4hey  tend  to  produce  that  divine  love,  that  con- 
formity to  God,  which  is  the  perfection  of  human 
nature.  Thefe  eminent  virtues  would  have  been 
of  far  lefs  ufe  in  a  flate  of  innocence.  After  the  a- 
poflacy  ot  man  the  fyftem  of  religion  was  greatly 
changed  and  adapted  to  him  as  a  fallen  creature. 
Our  views  of  God,if  man  had  maintained  his  integrity, 
would  have  been  much  more  direfl  than  they  are 
now,  fomething  like  what  they  will  be  in  heaven. 
There  would  not  have  been  that  darknefs  in  our 
minds,  which  makes  a  written  revelation  necef- 
fary  ;  at  lead  rhere  would  have  been  no  room 
for  faith  in  a  Mediator,  which  is  fo  efiential  to  the 
religion  of  a  finner.  The  happlnefs  we  fliould 
have  had  a  title  to  would  have  been  prefent,  fccn, 
and  felt,  and  therefore  would  not  have  been  fo 
much  the  objedl:  of  hope.  We  fhould  not  have 
had  fo  great  need  of  thefe  graces  to  have  brought 
us  near  to  God,  and  to  have  excited  in  us  that  love 
and  obedience  which  confcituce  fo  great 'a  part  of 
the  happincfs  of  a  reafonable  creature.  We  now 
need  faith,  not  only  to  teach  us  that  God  is,  but 
thathe  is  a  rewarderof  them  thatdiligenilyfeek him, 
a  truth  for  the  knowledge  of  which  we  are  indebted  to 
revelation.  We  need  hope  to  purify  our  fouls,  and 
to  move  us  to  thofe  returns  of  gratitude  and  obe- 
dience, which  vvc  ought  to  make  to  him,  who  hath 
not  only  done  fuch  great  things  for  us,  but  hath 
Y  prom  i  fed 


170  Charity  more  excellent 

promifcd  more  than  we  can  now  conceive  of.  If 
thefe  graces  bring  us  to  a  conformity  to  God,  and 
to  that  divine  temper  which  chriftianity  tends  to  in- 
fpire,  they  anfwer  the  end,  there  is  no  farther  occa- 
fion  for  them.  Thefe  graces  then  are  only  means 
to  a  great  and  noble  end.  NecefTary  as  the  means 
are,  the  end  is  greater.  All  our  duty  to  God  and 
man  are  funimed  up  in  this  one  word  Love  j  but 
faith  and  hope  are  neceflary  to  enkindle  the  love  of 
God  in  our  fouls,  and  to  influence  to  fervent  cha- 
rity to  one  another.  Faith  and  hope  are  the  foun- 
dation, charity  is  the  fuperftruflure.  They  are  of 
no  worth,  unlefs  they  operate  by  love  ;  but  where 
they  are  produdive  of  this  effedl,  as  they  always  arc 
when  they  are  graces  of  the  Spirit  of  God,  they  are 
of  the  greateft  importance.  "  You  fee  then,'*  as 
one  jultly  obferves,  "  how  juftly  charity  claims  the 
pre-em.inence  above  faith  and  hope.  For  it 
Hands  higheft  in  the  very  order  of  nature,  as  far  as 
the  crown  in  the  arched  roof  of  the  temple,  is  a- 
bove  the  lowell  part  of  the  foundation.  Faith  is 
inflrumental,  and  hope  farther  fubfervient  to  chari- 
ty, but  charity  is  perfeftive  of  faith  and  hope. 
Faith  is  the  beginner,  hope  the  promoter,  charity 
the  finifher  of  virtue.  It  is  the  complement  of  all 
duty  both  to  God  and  man  ;  it  is  the  end  of  the 
cQmmandment  "  it  is  the  fulfilling  of  the  law  j  it 
complcats  the  chriftian.  When  love  is  perfed, 
the  chriftian  is  perfeft.  It  is  the  Turn  and  end  of 
all  religion.    It  was  the  religion  of  paradife— It 

wai 


than , Faith  or  IJopei  tyi 

was  the  religion  of  Abraham — It  was  the  religion 
of  Mofes — It  is  peculiarly  the  religion  of  Jefus 
Ghrifi: — It  is  the  religion  of  the  faints  on  earth— ^ 
and  it  will  be  the  religion  of  juft  meii  made 
perfed. 

This  leads  us  to  fay. 

Thirdly,  Charity  is  greater  than  faith  and  hope, 
as  this  remains,  when  they  in  a  great  meafure 
ceafe  or  fail — This  is  generally  fuppofed  to  be 
the  meaning  of  the  text  ;  and  the  rather,  becaufe 
it  is  faid  a  little  before,  "  charity  never  failech."  It 
was  obferved  in  the  laft  difcourfe  that  there  will  be 
faith  and  hope  even  in  heaven  :  But  they  w  11  be 
very  different  from  faith  and  hope  as  exercifcd  on 
earth.  Our  prefent  perfuafion  of  a  future  ftate  of 
immortality  is  founded  on  our  belief  of  the  divine 
promile  •,  the  fatisfaftion  we  have  in  this  perfuafion 
arifes  from  the  pleafing  expeftation  of  the  good 
contained  in  thepromife.  But  we  are  while  here, 
very  much  unacquainted  with  the  nature  of  hea- 
venly happinefs  ;  we  are  aflfured  it  will  be  exceed- 
ing great,  but  we  cannot  tell  in  what  parti- 
cular  employments    and   enjoyments   it  will  con- 

fift.     "  We   know   not  what  we  Ihall  be." « 

When  we  get  to  heaven,  we  fhall  have  a  clear 
preception  of  that  happinefs  which  v;e  can  now 
fcarce  form  any  idea  of  ;  we  fnall  partake  of  thole 
exalted  pleafures  which  are  the  objeft  of  our  faith 
and   hope.     We  fliali  enter  into  the  joy  of  our 

Lord, 


173  Chart fy  more  excellent 

Lord.  We  fhall  ftill  believe  and  hope  for  the  con*' 
tinuance  of  the  good  we  enjoy.  But  the  confi- 
dence the  glonficd  faints  have  of  this  continuance 
will  be  little  different  from  knowlege  or  certainty. 
Whatoccafion  can  they  haveof  evidence, of  any  tefti- 
mony  to  the  truth  of  thepromifes,  or  any  afllirancc 
of  their  entire  and  ciernal  accompliflinient,  when 
they  find  thefe  proi-nifes  gloriouQy  fulfilling,  and 
the  life  of  heaven  aftually  begun  ?  When  they  no 
longer  view  heavenly  objeds,  through,  as  it  were, 
a  dim  mirror,  but  have  an  intuitive  comprehcnfivc 
difcernmenr  of  them  ?  When  th?re  will  be  no 
tempter  to  vex  their  minds  vvitli  fufpicions  of  their 
own  fincerity,  nor  any  moral  imperfetflion  to  weak- 
'!n  the  evidences  of  cheir  title  to  the  divine  favor. 

BefiJes  faith  and  hope  will  in  a  great  mcafure 
ceafc  as  to  their  ufe.  We  greatly  need  thele 
graces  in  the  prelent  ftate  of  imperfeflion  and  fin. 
Y/e  need  faith  to  give  U3  right  notions  of  God  and 
of  his  gracious  purpofes  to  the  chiWren  of  men 
—We  need  hope  to  carry  us  through  the  trials  and 
difficulties  of  life — We  need  both  to  influence  us  to 
holy  love,  to  purify  our  hearts,  and  to  make  us 
meet  for  heaven.  But  we  fhall  hivt  no  need  of 
the  evidence  of  faith,  when  we  know  xi  we  are 
known  ;  there  will  be  no  occafion  f;or  the  comforts 
of  hope,  when  there  will  be  nothilig  to  give  us  un- 
cufmefs  i  we  fliall  not  want  arguments  to  prove 
that  God  is  good,  v/hea  \vc  are  adlually  admitted 

to 


than  Faith  or  Hope'.  X7| 

to  a  felicity,  large  as  our  defircs,  and  equal  to  our 
capacity  of  enjoying.  We  fhall  have  no  ufe  for 
thofe  flow  and  impcrfcft  methods  of  attaining 
knowlege  and  purity,  which  we  ought  to  improve 
here,  when  we  fhall  have  fuch  clear  and  diftinft 
views  of  God  and  divine  truth,  as  will  immediate- 
ly transform  our  fouls  into  an  entire  correfpond- 
ence.  We  fhall  not  need  the  means  when  we  have 
attained  the  end.  We  may  therefore  without  im- 
'propriety  lay,  that  faith  will  be  fwallowcd  up  in  vi- 
fion,  and  hope  in  enjoyment.  But  then  charity 
will  be  in  perfecflionu  This  illuftrious  virtue  will 
not  only  promote,  but  it  will  be  one  principal  in- 
gredient of"  our  happinefs.  We  fhall  be  able  to 
contemplate  on  the  great  FirftCaufe  without  inter- 
ruption from  the  cares  and  amufements  of  this 
prefcnt  evil  world,  or  the  impertinent  fuggeftions 
cf  a  bufy  adverfary.  We  fhall  fee  his  divine  per- 
fedions  in  a  glorious  harmony  ;  and  fhall  bthold 
his  infinite  wifdom  and  goodnefs  where  we  leaftex- 
pefleil  them.  And  tranfported  with  gratitude  and 
holy  joy,  we  fhall  join  the  glorious  fpirits  around 
the  throne  in  fmging  praifes  to  God  and  the  Lamb. 
Our  love  will  be  pure  and  intelligent  ;  our  grati- 
tude fincere  ;  and  our  praifes  without  interruption. 

Even  in  the  prefcnt  flate,  where  our  knowlege 
is  To  imperfefl,  when  we  contemplate  the  works  of 
God  with  ferioufnels  and  attention,  efpecially  when 
we  look  into  the  glorious  fcheme  of  man's  redemp- 
tion, we  meet  with  fuch  difcovsries  of  the  divine 

perlediona 


174  Charity  more  mceUent 

perfedlions  as  furprize  and  aftonifh  us  ;  but  how 
many  new  wonders  will  arife  before  the  glorified 
mind  ?  We  fl:iali    then    have  a  more  juft  fenfe  of 
our  own   unworthinefs,  and  a  clear  perception  of 
the  blefllngs  which  Chrift  hath  purchafed  for  us ; 
we  fhall  be  able,  according  to  our  meafure,  to  com- 
prehend, what  is  the  breadth,  and  length,  and  depth, 
and  height,  of  redeeming  love,  and  fhaii  know,  in 
a  higher  fenfe   than  we   can  now  conceive  of,  the 
love  of  Chrift,  which  infinitely  furpafies  the  know- 
Icge  of  the  higheft  feraph.     With    the  deepeft  hu- 
mility,  we   fhall   proftrate   ourfelves    before    the 
throne   of  the  all-perfccl  Jehovah,    and   caft  our 
crowns  at  his  feet.     With  pleafing  admiration,  we 
fhall  look  on  our  once   crucified   but  now  exalted 
Lord,  and  think  on  his  ftupendous  love,  who,  tho* 
he  was  rich,  for  our  fakes  became  poor,  that  wc 
through  his  poverty  might  be  rich.     We  fhall  blefs 
the    "'  God  and     Father    of  our    liOrd    Jefus 
Chrift,  who  hath   blelTed  us  with  all  fpiritual  blef- 
fings  in  heavenly  places  in   Chrift."     Wc  fhall  a- 
dore  that  grace,  which    hath  triumphed  over  our 
unworthinefs,  forgiven    our    iniquities,  healed  our 
moral  diforders,condu6led  us  through  the  fnares  of 
this  evil  world,  and  brought  us  fafe  to  eternal  glo- 
ry.    Having  much  forgiven   we  fliall  love  much. 
As   the  capacities  of  our   fouls  will   continually 
expand,  our   knowlege   of  God  will  increafe,  and 
we  fhall  be  transformed    more  and  more  into  his 
image  -,  and  the  more  we  fee  of  God,  and  partake 
of  his  goodncfs,  the  more  elevated  will  be  our  ex- 
preGions  of  admiration,  of  love,  of  joy  and  praife. 


tha^  Faith  er  Hope,  1 75 

Wc  ihall  rejoice  with  our  brethren  in  glory.  In 
heaven  we  fhall  feel  no  angry  paflions,  no  murmur- 
ing difcontent,  no  fecret  envy  j  we  Ihall  be  free 
from  wrangling  controverfies,  and  pcrverfc  difput- 
ings ;  the  bleflcd  inhabitant?  will  be  of  one  heart  and 
of  one  mind  ;  they  will  be  united  in  one  noble  fo- 
ciety  i  they  will  mingle  their  converfation  and  their 
praife.  They  will  congratulate  one  another,  and, 
if  need  be,  help  one  another.  There  wjU  indeed 
be  no  occalion  of  charity  to  relieve  the  neceffitous, 
or  to  aCfift  the  dillrefled,  in  that  blifsful  ftatc, 
whence  all  forrow  is  everlaftingly  baniftied,  and 
where  God  himfelf  undertakes  to  fupply  every  want 
from  his.  own  inexhauftible  riches.  There  will  be 
no  room  to  cover  one  another's  faults,  where  none 
will  think  or  do  amifs  ;  or  to  exercife  candor  and 
tendernels  to  the  ignorant  and  infirm,  where  all  arc 
arrived  to  a  full  maturity  in  knowlege  and  purity. 
"  In  one  word,  God  is  love,  and  he  that  dwellcth 
in  love  dwellcth  in  God,  and  God  in  him  :  and 
where  God  dwelleth,  all  is  love,  and  all  is  lovely, 
and  therefore  all  will  be  happy  for  ever  and  ever." 

What  an  afFf  ding  thought  is  it  that  the  world  is 
fo  muQh  a  ftranger  to  this  excellent  fpirit  !  that 
there  is  fo  little  charity  among  the  profelfeddifciples 
of  Jefus  Chrift  !  But  with  what  an  ill  grace  fhall  we 
lament  the  want  of  love  in  others,  if  we  are  deftitutc 
of  it  ourfelves.  It  becomes  us  firft  to  look  to  our 
Qwn  hearts,  and  tofecure  that  divine  principle  which 
'-  is 


lyS  Clarify  msre  excellent,  tcol 

is  of  fo  great  importance  in  the  chriftian  life,  and  is 
foncccflary  to  prepare  us  for  that  bleficd  world  where 
perfeft  love  and  good-will  reign  forever.  The  love 
of  God  is  the  fountain  of  all  other  rational  and  re- 
ligious afFedion.  Where  this  is  found,  the  mind  is 
full  of  goodnefs,  and  will  be  ready  to  all  a6ls  of 
kindnefs  and  love.  Let  us  pray,  that  God  would 
errant  us  clearer  views  of  his  own  divine  cxcellen- 
cies,  cfpecially  as  they  are  manifefted  in  Chrift,  that 
beholding  his  glory,  we  may  be  changed  into  his 
likenefs,  and  may  imitate  his  great  example  by  do- 
ing good  to  all.  This  divine  love  will  make  us 
like  God  ;  it  will  be  an  evidence  that  we  arc  his 
children  -,  it  will  be  a  fpring  of  unfpeakable  delight 
in  this  world  •,  it  will  prepare  us  for  heaven,  as  it 
will  be  a  main  part  of  our  felicity  there. 


"  Then  conflant  Faith  and  holy  Hops  fhall  die, 
«'  One  loft  in  certainty  and  one  in  joy  : 
«'  Whilft  Thou,  more  happy  Pow'r,  fair  Charity, 
**  Triumphant  Sifter,  greateft  of  the  Three, 
"  Thy  office,  and  thy  nature  (till  the  fame, 
«*  Lafting  thy  lamp,  and  unconfum'd  thy  flame, 

*'  Shalt  ftill  furvive 

*•  Shalt  ftand  before  the  Hoft  of  Heav'n  confeft, 
"  Forever  bleffing  and  forever  bleft." 


I* 


5  E  R  M  O  r^ 


SERMON    VIII. 


CHRIST  preaching  to  the  Spirits  in  Prifon.  * 


WWIWIIIIll  ■IIW'IBI^B  ■!    ■!  .H1..LU— IJUMULJM, 


I  Peter  III.  19520. 

By  which  alfo  he  went  and  preached 
unto  the  fp'ir'its  in  prifon  ;  which 
fometimes  were  difobedient,  when 
once  the  long-fufferlng  of  God  waited 
in  the  days  of  Noah,  while  the  ark 
was  a  preparing,  wherein  few,  that 
isy  eight  fouls,  werefaved  hy  water. 

^  ^  rirAHE  goodnefs  of  God,"  fays  the  apoftle, 
X  "  leadeth  thee  to  repentance."  This  is 
the  genuine  tendency  of  the  divine  patience  and  for- 
bearance i  and  this  is  fometimes  the  happy  effect  : 
The  hearts  of  finners  touched  by  a  gentle  influence 
Z  from 


17$  CHRIST    pnaching  to 

from  above,  are  affefted  with  a  fenfe  of  their  ingra* 
titude,  receive  the  imprefllons  of  religion,  and  are 
made  v/illing  and  obedient. 

This  is  not  always  the  cafe.  Sometimes,  alas  ! 
men  perverlly  encourage  themfelves  in  wickednefs 
from  that  goodnefs  of  God  which  ought  to  have  a 
diredly  contrary  effefl  :  Becaufe  God  delays  to 
teftify  againfl:  their  crimes,  they  rafhly  prefume 
that  to-morrow  will  be  as  this  day,  and  their  hearts 
are  more  fully  fet  in  them  to  do  evil.  This  was 
the  conduct  of  the  inhabitants  of  the  old  world  ; 
They  were  difobedient  notwithftanding  the  wife 
methods  which  God  took  to  reclaim  them  :  They 
abufed  his  patience  and  long-fuflrering,  till  juftice 
afcended  the  throne,  and  doomed  them  to  the  mofl 
amazing  deflruftion — "  By  which  alfo  he  went  and 
preached  unto  the  fpirits  in  prifon  -,  which  fome- 
times  were  difobedient,  when  once  the  long-fuffer- 
ing  of  God  waited  in  the  days  of  Noah,  while  the 
ark  was  preparing,  wherein  few,  that  is  eight  fouls, 
were  faved  by  water." — Various  have  been  the  in- 
terprefation  of  thefe  words,  which  fome  have  efteem- 
ed  one  of  the  mofl:  difficult  palTages  in  the  whole 
Bible. 

What  I  propofe  is  to  fhew-^Whom  we  are  to 
tinderftand  by  "  the  fpirits  in  prifon" — HowChrift 
went  by  the  Spiric  and  pre;ached  to  them— ^Their 
inattention  to  the  divine  admonitions,  and   mifim- 

provement 


the  Spirits  in  Prifon,  'jhq 

provement  of  the  long-fuffering  of  God — The  af- 
tonifhing  cataftrophe  they  hereby  brought  on  them- 
lelves — VVhile  die  few  who  believed   and  repented 

were  faved. vVhcn  I  have  thus  led    you  to  the 

true  meaning  of  the  words,  I  (hall  add  thofe  pradi- 
cal  refledioas  which  naturally  arife  from  the  fub- 
jcd:. 

Firft,  I  am  to  fay  who  are  intended  by   *'  the      ^ 
fpirits  in  prifon." 

Some  of  the  ancient  fathers  fuppofed,  that  the 
apoftle  intended  the  fouls  of  the  faints  confined  in 
fome  part  of  Hades,  as  in  a  prifon,  which  they  cal- 
led Limbus  Patrum  ;  that  the  foul  of  our  Saviour 
went,  in  the  fpace  between  his  death  and  refurredi- 
on,  to  this  place,  releafed  them  from  their  confine- 
ment, and  tranflated  them  to  heaven.  §  The 
church  of  Rome  took  advantage  of  this  opinion  to 
introduce  the;r  favorite  doftrine  of  Purgatory, 
v>?hich  hath  greatly  added  to  the  revenues  of  the 
church,  and  given  their  priefts  an  unreafonable  af- 
cendency  over  the  confciences  of  men. — The  inter- 
pretation of  our  text,  which  gave  ccsafion  ro  this 
abfurd  doctrine,  hath  no  foundation  in  fcripcure  or 
reafon,  and  yet  there  have  been  proteftant  writers, 
of  confiderable  name  in  the  learned  world, who  have 
embraced  it.  '^ 


§  See  Dr.  Benfon's  Diflcrtntlon  on  this  te«t. 


I  So  CHRIST  preac^ng  to 

A  learned  divine  [)  of  the  laft  century  imagined, 
"  that  the  difobedienc  fouls  mentioned  in  our  text 
were  in  hell,  not  in  the  loweft  regions,  but  in  the 
more  tolerable  parts  thereof,  that  Chrift  in  his  fpi- 
rit  preached  to  them,  and  prepared  them  by  the 
glad  tidings  of  the  gofpel,  and  after  carried  them 
to  heaven  in  triumph,  as  a  glorious  fpoil  taken  out 
of  the  jaws  of  the  devil."  But  as  Dr.  Benfon  juftly 
obferves,  though  "  St.  Peter  hath  mentioned  our 
Lord's  preaching  to  the  fpirits  in  prifon,  yet  he  fays 
not  one  word  of  his  delivering  any  from  thence,  or 
of  his  tranflating  them  to  a  ftate  of  glory  and  hap- 
pinefs." 

Some  have  tho*t  this  notion  of  Chrift's  preach- 
ing to  the  fpirits  in  prifon,  in  the  time  between  his 
death  and  refurredion,  countenanced  by  that  ar- 
ticle in  the  creed  called  the  apoftles'  '*  He  defcend- 
€d  into  hell."  But  this  creed  is  falfly  afcribed  to 
the  apoftles.  It  was  not  compofed  till  long  after 
their  day. — This  article  of  ihe  defcent  into  hell  was 
not  at  firft  inferted  in  it  •,  and  it  is  quite  uncertain 
what  was  intended  by  the  words  at  the  time 
they  were  introduced,  fo  tliat  nothing  can  be  ar- 
gued from  them,  with  refpecft  to  the  meaning  of 
our  text.  And  feeing  this  paflage  in  the  creed,as  it 
now  Hands,  is  quite  dark  and  unintelligible,  and 
rather  leads  ro  erroneous  fentiments,  than  conveys 
any  important  truth,  it  had  much  better  be  wholly 

omitted, 

II  Dr.  Henry  More.     See  his  works,  page  18. 


the  Sprits  in  Prifon.  igi 

omitted,  when  we  teach  our  children  this  fummary 
of  chriflian  faith.  To  go  on, 

Calvin,  an  interpreter  one  among  a  thoufand, 
taught,  §  that  by  the  "  fpirits  in  prifon'*  the  apoftle 
intended  the  fpirits  of  good  men  in  a  feparate  ilate. 
Thefe  fpirits,  he  fuppofes  were  happy  before  the 
coming  of  Chrift,  but  a  great  acceflion  was  then  to 
be  made  to  their  happinefs.  They  therefore  ear- 
neftly  looked  for  that  great  event  and  the  promifed 
falvation,  as  v;atchmen  look  out  from  a  watch-tow- 
er. And  according  to  their  expedlation,  the  grace 
of  Chrift  was  manifefted  to  them,  and  they  partook 
of  the  blefled  influences  of  his  Spirit. — This  con- 
ftrudion  of  the  words  fcems  by  no  means  natural 
and  eafy,  and  in  order  to  fupport  it,  we  mud  con- 
clude either  that  the  apoftle  called  thofe  difobedienc 
who  were  poftefTed  of  a  principle  of  holinefs,  or 
that  in  writing  he  put  one  cafe  for  another,  contra- 
ry to  all  the  rules  of  fyntax  j  f  neither  of  which 
is  eafily  to  be  admitted. 

The  late  Lord  Harrington  fuppofcd,  that  the  Lo- 
gos had  refided  in  a  vifible  manner  at  the  entrance 
of  paradife,  to  guard  the  way  to  it — that  when 
the  world  was  to  be  deftroyed,  this  Logos  lef: 
the  place  of  his  refidence  and  went  into  the  ark 
,  — that 

§  Vid.  Calvin  Comment.  In  Loc. 
t  r>ifcrepr.t  (fatcor)  ah  hoc  fenfu  gracca  fyntaxis.  Calvin. 


i82  CHRIST  preaching  to 

— that  "  he  preached  to  thofe,  whom  God  had  fhut 
np  in  it  as  a  prifon  and  fafe  cuftody  ;  who  had  been 
difobedient  all  the  time  that  God  waited  with  pa- 
tience on  the  old  world  ;  which  was  while  Noah 
was  building  the  ark  •,  but  became  obedient,  after 
that  the  Logos,  going  into  the  ark,  preached  un- 
to them,"  %  But  to  this  it  is  replied,  "  It  is  not 
evident  that  Noah's  family  were  difobedient  all  the 
while  that  the  ark  was  preparing— that  they  were 
converted  in  the  ark — or  that  the  Logos  preached, 
or  fo  much  as  rcfided  in  the  ark — Befides,  the  ark 
is  no  where  called  a  prifon,  nor  is  it  the  ufual 
phrafeology  of  fcripture  to  call  living  men  by  the 
name  of  fpirits,  whereas  that  v/ord  is  often  applied 
unto  the  dead." 

Mr.  Hallett  fays,  "  it  feems  pretty  plain,  that, 
before  the  coming  of  Chrifl,  death  was  a  ftatc  of 
infenfib'ility.  But  as  our  blefied  Saviour  carried 
the  penitent  thief  into  heaven  with  him,  fo  he  feems 
to  have  awakened  the  fouls  of  all  the  good  men 
that  had  died  before  him  from  the  beginning  of  the 
world.  In  this  fenfe,  fays  he,  it  feems  neceffary  to 
underftand  what  the  apollle  fays,  i  Pet.  3.  19.  By 
which  fpirit  (or  foul  of  Chrift,  when  feparated 
from  his  body)  he  went  and  preached  unto  the  fpi- 
rits in  prifon."  i:  But  perhaps  it  is  not  fo  plain  as 
this  learned  writer  feems  to  think  it  was,   that  the 

old 

«?J  Lord   Barrlngton's  dlffertation  on    this  text,  at  the  end  of 
his  efTay  on   the  fcveral  difpenfations  of  God  to  mankind, 

\  Mr.  Hallett's  note  on  Heb.  1 1 .  40.  in  his  continuation  of 
Mr.  P;er;e's  p-raphrafe. 


J  he  Spirits  in  Prifon,  182 

old  teftament  faints  flept  till  the  coming  of  Chrift, 
many  pafiages  of  fcripture  look  the  other  way  •,  and 
the  Jews  ufed  to  exprefs  their  belief  of  the  hap- 
pinefs  of  the  righteous  immediately  after  their 
death,  by  faying  they  were  carried  to  Abraham's 
bofom.  Our  Saviour  countenances  this  opinion  when 
he  fays  of  Lazarus,  that  "  he  died  and  was  carried 
by  the  angels  into  Abraham's  bofom.  *  Our  Lord's 
argument  from  God's  faying  of  himfclf,  "  I  am  the 
God  of  Abraham,  and  the  God  of  Ifaac,  and  theGod 
of  Jacob,"  naturally  leads  us  to  conclude  not  only 
that  there  would  be  a  glorious  refurredlion  of  the 
faints,  but  that  they  did  in  the  mean  time  exift  and 
a6l  in  a  feparate  (late.  "  God  is  not  the  God  of  the 
dead,  but  of  the  living."  -f-  Befides,  who  can  ima- 
gine, that  when  Chrift  is  faid  to  have  preach- 
ed to  the  fpirits  in  prifon,  it  was  intended  that  he 
went  and  preached  toperfons  in  a  (late  of  abfolute 
infenfibilicy  ?  or  that,  by  thofe  who  were  dilbbe- 
dicnt  in  the  days -of  Noah,  we  are  to  underftand 
all  the  faints  who  had  lived  before  the  coming  of 
Chrift. 

I  fhall  only  add  the  interpretation  of  the  excel- 
lent archbifhop  Leighton.  He  fuppofes,  that  our 
text  refers  to  "  the  miffion  of  the  Spirit,  and  preach- 
ing of  the  gofpel  by  it,  after  his  refurreftion, 
preaching  to  finnersand  converting  them  according 
to  the  prophecy,  which  he  firfc  fulfilled  in   perfon, 

and 

*  Luke  16.  i2,  f  Matthew  22.  32. 


I S4  CHRIST  preaching  ts 

and  afcer  more  amply  in  his  apoftles.  That  pro- 
phecy Ifaiah  Ix.  i.  The  Spirit  upon  him,  and  it  was 
lent  from  him  on  his  apo(tles,  to  preach  to  fpirits 
in  pri(an,  to  preach  liberty  to  thofe  captives,  cap- 
tive fpirits  ;  and  therefore  called  fpirits  in  prifon, 
to  illuftrate  the  thing  the  more,  by  oppofition  to 
that  Spirit  of  Chrift,  the  Spirit  of  liberty,  fetting 
them  free  ;  and  this  to  fhow  the  greater  efficacy  of 
Chrift's  preaching  than  ofNoah's,  though  he  a  fignal 
preacher  of  righteoulnefs,  yet  only  himfelf  and  his 
family,  eight  perfons  faved  by  him,  but  multitudes 
of  all  nations  by  the  Spirit  and  preaching  of  Chrift 
in  the  gofpel."  f  This  fenfe  of  the  words  is  very 
agreable  to  fcripture  language,  and  might  eafily  be 
admitted,  were  it  not  that  our  Saviour's  preaching 
to  the  fpirits  in  prifon  is  exprefly  limited  to  the 
days  of  Noah,  and  to  the  time  when  the  ark  was 
preparing  ;  and  therefore  can  by  4io  rules  of  inter- 
pretation be  underftood  of  Chrift's  perfonal  preach- 
ing after  he  had  affumed  a  body,  or  of  his  preach- 
ing by  his  Spirit  in  the  apoftles. 

Having  given  an  account  of  the  interpretations  of 

this  text,  which  we   think   ourfelves  bound  to  re- 

:jc6l,  ^  it  remains  that  we  endeavor  to  fhow  what  is 

the 

t  Leighton's  comment  on  i  eplftle  Peter,  vol.  I.   p.  91. 

%  Other  folutions  of  this  paflage  may  be  feen  In  Dr.  Ben- 
foa's  judicious  difTertation  annexed  to  hisparaphrafe  on  the 
f.jit  epiille  of  Pe'.er, 


the  Spirits  in  Prifo'n,  185 

the  true  meaning  of  the  words  -,  and  they  feem  to 
be  rendered  difficult,  more  by  the  attempts  that 
have  been  made  to  explain  them,* than  by  any  ob- 
fcurity  in  the  text  itfclf. 

^he  mod  general  and  obvicus  interpretation  of 
this  pafTage  is,  that  **  by  fpirits  in  prifon"  the  apof- 
tie  means  the  fpirits  or  fouls  of  the  wicked  inhabi- 
tants of  the  earth,  who  lived  before  the  flood,  and 
who  are  now  fhut  up  in  fome  part  of  Hades,  as  in 
a  prifon  j  and  are  referved  to  the  judgment  of  the 
great  day.  We  obferved  before,  that  it  is  not  ufual 
in  fcripture  to  call  living  men  by  the  name  of  fpi- 
rits, but  this  word  is  often  ufed  of  thole  who  are 
in  a  ftate  of  death.  "  The  fpirit  lliall  return  to 
God  who  gave  it. "J  "  The  fpirit^  of  juft  men  made 
pcrfc(5l."  [|  It  is  not  faid  in  our  text,  the  fpirits 
that  were  in  prifon,  as  it  is  faid  they  were  fometimes 
difobedient,  but  the  fpirits /»  prifon,  now  in  prifon; 
who  after  their  death  were  imprifoned,  and  dill  re- 
main in  cuftody.  The  words  fpeak  their  prefenc 
condition  in  confequence  of  their  former  difobedi- 
ence.  It  is  not  faid  that  Chrift  preached  to  them 
while  in  prifon,  he  preached  to  thofe  who  are  now 
in  prifon,  while  they  were  upon  earth,  not  in  hell, 
purgatory,  or  any  other  place  in  the  invifible  world. 
— The  place  where  wicked  men  are  confined  after 
death  is,  with  great  propriety,    called  a  prifon,   as 

X  Eccl.    12.  7.  lilieb.  12,.  -.-J. 

A  a 


1 86  CHRIST  preaching  to 

they  are  held  there  in  fafe  cuftody,  fo  that  there  k 
no  elcaping.  *Tis  faid,  §  "  When  the  thoufand 
years  are  expired,  Satan  (hall  be  loofed  out  of  pri- 
Ibn/*  The  fame  Greek,  word  is  ufed  as  in  the 
text — Of  this  prifon,  this  receptacle  of  feparate  fpi» 
rits,  Chrift  hath  the  keys.  "  And  hath  the  keys  of 
Hades  and  of  death."  J 

We  are  to  enquire  in  the  frcond  place — How 
Jefus  Chrift  "  went  and  preached  "  to  thefe  fpirits 
in  prifon.  There  is  no  reafon  to  fuppofe  that  our 
Lord  preached  to  the  antediluvian  finners  in  per- 
fon,  or  in  a  vifible  appearance  ;  on  the  contrary^ 
the  apoftle,  after  having  fpoken  of  Chrift,  as 
"  quickened  by  the  Spirit/'  fays,  "  by  v^hich  alfo,** 
i.  e.  the  Spirit,  "  he  went  and  preached  to  the  fpi- 
rits in  prifon." — When  it  is  faid  he  went,  it  dotK 
not  neceflarily  imply  a  removal  from  one  place  to 
another,  the  apoftle  feems  to  ufe  this  expreflion  in 
conformity  to  the  phrafeology  of  the  old  teftament, 
when  God  renciarkably  appeared  in  any  work  of  his 
providence,  efpccially  when  he  was  pleafed  mira-' 
culoufly  to  interpofe.  Thus  it  is  faid,  *'•  the  l,ord 
came  down  to  fee  the  city."— "And  theLord  faid— • 
"  let  us  go  down."ll — "  lam  come  down  to  deliver 
them."  ^  So  Chrift  went  and  preached  in  the  days 
•fNoah,he  gave  the  antediluvian  finners  the  plain* 

eft, 

§  Rev.  20.  17.  X  Rev.'i.'iS. 

y  Gen.  5.  7.  f  Exod.  3.  f* 


fbe  Spirits  in  PH/ok.  i2j 

eft  and  cleareft  warning  by  that  holy  patriarch,  it 
was  as  it  he  had  himfelf  come  to  declare  their  danger 
to  them.  The  apoftle  Paul  ufes  the  fame  kind  of 
language,  when  he  fays  of  our  Saviour,  he  *'  came 
and  preached  peace  to  you  which  were  afar  off."  f 
He  came  by  his  apoftles,  as  in  our  text  he  went  by 
Noah,  who  had  the  influence  of  that  Spirit  which 
dwelt  in  Chrift  without  meafure. 

By  a  number  of  pafTages  in  the  old  teiiament,  it 
feems  as  if  the  kingdom  of  grace  was,  even  from 
theeftablifhment  of  it  after  the  apollacy  of  man, un- 
der the  diredlion  of  the  Logos,  who  was  "  in  the 
«  form  of  God,"  and  thought  it  not  robbery  to  ap- 
pear in  the  chara6ler  of  God — of  the  infinite 
Jehovah  ;  as  he  afterwards  "  took  upon  him  the 
form  of  a  fervant'*  and  was  "  found  in  fafhion  as 
a  man  •,'*  He  was  the  Lord — Jehovah,  who  fome- 
times  condelcended  to  make  a  vifible  appearance 
to  the  patriarchs — He  was  the  Angel  of  the  cove- 
nant, who  prcfided  in  every  dilpenfation  of  the 
kingdom  of  God,  who  fent  his  prophets  and  mcf- 
fengers  from  time  to  time  to  bear  teftimony  to  the 
truth  of  religion,  to  inftrufl  and  reform  mankind. 
He  infpired  Noah,  who  is  called  in  St.  Peter's  fc- 
cond  epiftle  "a  preacher  of  righteoufnefs,"  %  mofi; 
probably,becaure  he  was  fent  to  warn  the  antediluvi- 
ans of  the  approaching  cataftrophe,^  to  exhort  thenj 
to  repentance  and  the  pradice  of  rightcoufnefs.  It  i.s 


no 


t  Ephefians  2.  17.  $  2  Peter  2.  5. 


iS8  CHRIST  preaching  to 

|io  very  diftant  conftruftion,  to  fay  Chrift  did  what 
he  fcnt  his  fervant  Noah  to  do,  whom  he  infpired 
and  affifled  in  his  preaching.  And  what  can  be 
more  natural  than  to  fuppofe,  that  while  the  holy 
patriarch  was,  by  the  diredion  of  heaven,  preparing 
tht  ark  for  the  fecurity  of  himfclf  and  family,  he 
frequently  teftified  againlt  the  impiety,  diffolute- 
nefs  and  vice  of  the  men  of  that  generation,  and 
warned  them  to  flee  the  wrath  that  was  to  come  ? 
This  is  what  his  own  benevolent  mind  would  na- 
turally prompt  him  to,  and  we  might  reafonably 
exped  that  he  would  be  imployed  on  this  errand 
by  the  God  of  heaven,  as  this  is  perfedly  analo- 
gous to  his  ufual  method  of  dealing  with  finful 
men.  Pie  warns  them  of  their  danger,  before  he 
executes  his  vengeance  upon  them ;  and  calls  them 
to  repent,  before  he  overwhelms  them  with  de- 
flrudion. 

Thirdly,  We  are  told  the  inattention  of  thefe  Tin- 
ners to  the  divine  admonitions,  and  their  mifim- 
provement  of  the  long  lufn.Tingof  God.  That  in- 
finite Being,  who  is  not  willing  that  any  of  his  crea- 
tures fnould  periih,  but  hr.d  rather  they  would  turn 
and  live,  did  not  deal  with  the  anted  luvian  finners 
as  he  juftly  might  have  done.  They  had  corrupted 
their  way,  and  were  guilty  of  tht  grofTcft  enormi- 
ties ;  but  he  was  kind  and  gracious  to  them,  and 
nfed  means  to  reclaim  them  from  their  vicious 
prsdices.     The  Spirit   of  God  ftrove  with  them  ; 

Noah 


the  Spirits  in  Prifon.  iJo 

Noah  preached  to  them  :  But   they  would   not  be 
reclaimed,  they  turned  a  deaf  ear  to  the  kind  warn- 
ings of  heaven, and  continued  in  their  difobediencc, 
this  aflforded  an  opportunity  for  the  exercife  of  the 
patience  and    "  long-fuftering  of  God  which  wait- 
ed in  the  days  of  Noah."     It  is  an  awful  account 
which   is   given  of  the  moral  ftate  of  the  antedilu- 
vian world  in  the  fixth  chapter  of   Genefis,  "  The 
earth  was  corrupt  before  God  ;   and  the  earth  was 
filled  with  violence.     And  God  looked   upon   the 
earth,  and  behold  it  was  corrupt,  for  all  flefh  had 
corrupted  his  way  upon  the  earth.     And  God  faid 
unto  Noah,  the  end  of  all  flefh  is  come  before  me  ; 
for  the  earth  is  filled  with  violence  through  them  : 
and  behold,   I  will  deflroy  them  with   the  earth." 
But  even  when   they  had  arrived  at  this  height  of 
wickednefs,  and  feemeS  quite  ripe   for  deftruflion, 
God  forbore  to  punifh  them,  "  And  the  Lord  faid, 
*'  my  Spirit  fhall  not  always  ftrive  with  man,  for 
that  he  alfo  is  flefh,  yet  his  days   fhall  be  an  hun- 
dred and  twenty  years."     The  Chaldee  paraphrafe 
has  it,  "  A  term  fhall  be  given  them  of  one  hun- 
dred and  twenty  years,  if  they  will  convert.'*  f  So 
long  God   would    defer  the  judgment  with  which 
he  had  threatned   them.     So  long  he  would    aive 
them   a   fpace    for  repentance,     by    which  their 
ruin  might  be  prevented.     In  all  this  time  Chrift 
preached  to  them  by  his  Spirit,  under  whofe  infpi- 
ratiofljNoah  faithfully  iet  before  them  their  fin  and 

the 
f  Vid.  Ainfworth's  Ann, 


1 9 b  CH RISt preaching  to 

the  danger  they  were  in  of  the  righteous  judgment 
of  God. 


Fourthly,  We  are  to  take  notice  of  the  amazing 
cataitrophe  thefe  finners  brought  upon  them- 
felves.  God  waited  long  on  the  old  world,  but 
the  time  of  hi<  patience  was  limited,  at  the  • 
end  of  one  hundred  and  twenty  years  the  flood 
came  and  fwept  them  all  away.  "  In  the  fecond 
raoath,  tne  leventh  day  of  the  month,  the  fame  day 
were  ^11  the  fountains  of  the  great  deep  broken  up, 
and  tne  wmiows  of  heaven  were  opened.  And 
the  ram  was  upon  the  earth  forty  days  and 
forty  nights.  And  the  waters  prevailed  exceeding- 
ly u^x).:  the  earth  •,  and  all  the  high  hills,  that  were 
under  the  whole  heaven, were  covered,  and  all  flefh 
difd  that  moved  upon  the  earth. — And  they  were 
deifroyed  from  the  earth.  And  Noah  only  remain- 
ed alive, and  they  that  were  with  him  in  the  ark."  * 
God  gave  them  a  fpace  to  repent,and  they  repented 
not  ;  and  at  length  fudden  deftrudion  came  upon 
them.  It  was  fudden  though  it  had  been  fo  long 
prcdifled,  becaufe  they  defpifed  the  warning,  and 
o^ave  no  attention  to  the  admonitions  of  that  faith- 

o 

ful  preacher  of  righteoulnefs  whom  God  lent  unto 
them.  They  went  on  in  their  bufinefs,  their  di- 
verfions,  and  their  fins,  till  they  found  thcmfelves 
adlually  involved  in  the  ruin  they  had  made  light 
€f.     "  They  did  cat,   they  drank,    they   married 

wives, 

*  Genefxs  7.  ti.  &c. 


ibe  sprits  in  F^rifin.  i^» 

wives,  they  were  given  in   marriage,  until  the  day 
that  Noah  entered   into  the  ark  ;   and  the  flood 
came  and    dcftroyed  them   all."    f    Happy   for 
them,  had  this  been  the  whole.     Alas  !  this  amaz- 
ing judgment  put  an  end  to  their  time  of  probati- 
on,  it   did    not   put  an   end  to  their   exiftence. 
Like  the  evil  fpirits  whom  they  had  refembled   in 
their  impiety,  they  were  referved  in  chains  unto  the 
judgment  of  the  great  day.     Our   text   fpeaks   of 
them    as    "    Ipirits    in    prifon,'*    now    in   prifon, 
it  affords  no  glimmering  of  light,  no  reafon  to  ex- 
pedl  that  the  prifon  doors  will  be  opened,  till  they 
are  opened   to  bring  them  before  the  tribunal  of 
their  judge. 

Fifthly,  Our  text  leads  us  to  obferve,  the  falva- 
tion  of  Noah  and  his  family  in  this  general  devaC- 
tatlon.  "  Wherein  few,  that  is,  eight  fouis  were 
faved  by  water.**  Out  of  the  water — in  or  amidft 
the  water — by  water — by  the  means  of  the  water—- 
were  carried  fafely  through  the  water — or  were 
faved  during  the  time  of  the  deluge  by  water,  thus 
varioufiy  are  the  words  rendered  by  critics.  What- 
tver  is  the  exa6t  tranflation  of  the  original 
words  in  this  place,  the  plain  meaning  is, 
that  thefe  eight  perfons  were  preferved,  when  the 
reft  of  the  warld  were  deftroyed  in  the  deluge* 
However  others  defpifed  the  prediflion  of  the  judg- 
ment whichGod  would  bring  on  an  ungodly  world, 

Noah 

t  Luke  17.  37, 


192  CHRIST    preaching  to 

Noah  believed  the  divine  threatning,  and  repaired 
with  his  family  to  the  ark,  which  by  the  di- 
redion  of  heaven  he  had  prepared,and  by  this  wife 
condu6t  faved  himfelf  and  his  houfe.  "  Noah  on- 
ly remained  alive,  and  they  that  were  with  him  in 
the  ark.'*  J  "  By  faith,"  fays,  the  author  of  the 
epiftle  to  t]ie  Hebrews,  §  "  Noah  being  warned 
of  God,  of  things  not  feen  as  yet,  moved  with  fear, 
prepared  an  ark  to  the  faving  of  his  houfe."  This 
temporal  falvation  was  an  emblem  and  a  type  of 
that  eternal  life  to  which  by  the  grace  and  mercy 
of  God  he  became  entitled,  for  while  by  his  faith 
and  obedience  he  "  condemned  the  world,"  he 
<«  became  an  h?ir  ot  the  righteoufnefs  which  is  by 
faith."  The  like  figiire  whereunto,  even  baptifm 
doth  now  fave  us,"  as  m  the  words  following  our 
text,  "  not  the  wafhing  aV«^  the  filth  of  the  flelh, 
but  the  anfwer  of  a  good  confcience  towards  God.'* 
As  the  ark  was  the  means  of  preferving  Noah  and 
his  family,  fo  baptifm,  if  accompanied  with  inward 
holinefs,  or  the  anfwer  of  a  good  confcience,  will 
fave  chriftians  from  eternal  ruin  through  the  refur- 
redion  of  Jefus  Chrift, 

Having  endeavored  to  illuftrate  the  words  of 
our  text,  I  am  now  to  lead  you  to  fome  pradical 
refledions. 

And   in   the   firft  place,  'Behold  the  goodnefs 

and  forbearance  of  God  !    He    "  law  that  the 

wickednefs 
%  Gcnelis  7.  zj,  '        §  Hebrews  11.  7. 


the  Spirits  in  Prifofu  ip3 

wickednefs  of  man  was  great  on  the  earth,  and 
that  every  imaginarion  of  the  thoughts  of  his  heart 
was  only  evil  continually."  So  that  it  is  faid,  "  it 
repented  the  Lord  that  he  had  made  man  on 
the  earth,  and  it  grieved  him  at  his  heart."  The 
words  are  exceeding  ftrong,  and  emphatical,  and 
were  defigned  to  exprefs  God's  infinite  difpleafure 
at  their  flagrant  and  enormous  guilt  •,  which  was  fuch, 
that  he  determined  to  cut  them  off  from  the  face 
of  the  earth  ;  and  yet  he  forbore  to  punilli  t|icm^ 
he  feemed  loth  to  give  them  up,  and  to  enter  on 
his  work,  his  ftrange  work  •,  and  bring  to  pafs  his 
a6t,  hisilrange  aft.  -He  defer'd  it  that  they  might 
haVe  opportunity  to  repent,  and  fo  prevent  the 
threatned  evil. 

You  have  in  this  inftance  a  ftriking  dlfplay  of 
the  goodnefs  of  God, and  a  fpecimen  of  his  method 
of  dealing  with  finners.  The  whole  courfe  of  his 
moral  government  (hows  that  he  loveth  righteouf» 
nefs  and  hateth  all  the  workers  of  iniquity.  The 
perfeclion  of  his  nature  difpofes  him  to  teftify 
againft  a  thing  fo  vile  and  deteftable  as  fin  is  ^  his 
redoral  holinefs  obliges  him  topunifliit,  Burjuf- 
tice  doth  not  immediately  feize  the  offenders*  God 
bears  wi^  their  perverfenefs  and  ingratitude,  and  e* 
ven  waits  to  be  gracious.  To  this  his  patience  and 
long-fuffcring  it  is  owing,  that  we  are  any  of  us  on 
this  fide  the  grave,  that  we  are  out  of  everlafting 
burnings  ;  To  this  it  is  owing  that  you  fiili  hav^ 
B  b  the 


194  CHRIST'  preaching  to 

the  advantages  of  die  gofpel,  that  you  enjoy  the 
means  of  grace,  are  favored  with  the  drivings  of 
the  Spirit,  and,  after  all  your  provocaiioHS,  are  in- 
vited to  the  happinefs  of  the  gofpel.  God's  infi- 
nite abhorrence  of  fin  ferves  to  illuftrate  his  ^ood- 
nefs  in  bearing  with  the  finner,  he  bears  with  thofe 
"who  continually  afFront  and  difhonor  him, he  bears 
with  them  and  continues  their  exiftence,  when 
with  infinite  eafe  he  could  punifh — he  could  deftroy 
them.  This  is  not  after  ihe  manner  of  men.  Their 
patience  is  foon  exhaufted  -,  they  know  not  how  to 
put  up  affronts,  or  to  bear  injuries,  efpecially  from 
thofe  whom  they  have  obliged  by  a6ts  of  kind- 
nefs  and  love.  But  God  always  a6ls  like  him- 
fclf,  like  a  Being  of  boundlefs  goodnefs  and 
grace.  "  My  thoughts,  are  not  your  thoughts, 
neither  are  your  ways  my  ways, faith  the  Lord,  For 
as  the  heavens  are  higher  than  the  earth,  fo  are  my 
ways  higher  than  your  ways, and  my  thoughts  than 
your  Thoughts."  [|  Efpecially  his  thoughts  of  good- 
nefs are  unutterably — infinitely  fuperior.  How 
ouqhtfuch  amazing  benevolence,  fuch  vaft  obliga- 
tions to  affeft  our  fouls, and  to  melt  them  into  peni- 
tence, love  and  obedience  !  How  bafe  !  how  un- 
grateful is  it,  to  make  no  other  return  to  our  kind 
benefa6tor,  than  rebellion  and  difobedience  !  And 
yet  is  not  this  too  much  the  temper,  and  the  prac- 
tice of  mankind  I  The  goodnefs  of  God  doth  not 
lead  men  to  repentance. — On  the  contrary,  by  con- 
templating 

![  lujalv  55.  8, "9, 


the  Spirits  in  Prifon.  j^^ 

templating  his  love,  his  grace,  and  forbearance  wc 
are  naturally  led  to  refled, 

In  the  fecond  place,  on  the  obduracy  and  ingra- 
titude of  human  nature.  Though  God  waited  on 
the  old  world  all  the  while  the  ark  was  preparing, 
and  Noah  reafoned  with  them  of  righteouihefs  and 
the  judgment  that  was  coming  upon  the  world  ; 
yet  how  few  were  wrought  upon  !  only  the  preach- 
er's own  family  -,  none  others  repented  j  none  others 
iicd  to  the  ark  for  fafety.  We  are  ready  to  won- 
der at  their  {lupidity,and  to  condemn  their  unbelief 
and  impenitence.  But  how  nearly  do  we  refemblc 
them  !  We  ha.ve  continual  admonitions,  not  of  a 
flood  of  water^not  of  any  general  temporal  judg- 
ment approaching,  though  we  arc  not  fecurc 
from  public  or  private  calamities  j  but  we  arc 
told,  that  die  Lord  is  at  hand,  that  death  is 
nigh,  even  at  the  door,  and  that  after  death  is 
the  judgment.  At  the  iiime  time,  wc  are  point- 
od  to  an  ark  of  fafety,  Chrill  Jefus  is  preached  in 
our  llrects,  we  are  invited  to  partake  of  the 
blefiings  of  his  kingdom,  through  this  man  are 
preached  to  us  repentance  and  remiffion  of  fins. 
How  few  attend  to  thefe  call^  '  Do  not  the 
moil  piyi  far  away  rh;i  evil  day,  .nnd  encourage 
themfelves  in  their  impenitence,  becau!e  jnu^g'Ttent 
is  delayed  ?  Do  not  fomc  prefumc  oa  the  divine 
goodnefs,  and  harden  their  minds  againa  ih-  v;arn- 
ings  they  have  in  the  word  and  providence  ot  Gou 
bvcaufe  he  is  patient  and  long  fulTering  ?     "    ""- 

'  caulc 


i^^  CHRIST  preaching  to 

caufe  fentence  againft  an  evil  vvork  isnot  execut- 
ed fpeedily  •,  therefore  the  heart  of  the  ions  of  men 
is  fully  fet  in  them  to  do  evil." 

Forbear  then  to  cry  out  of  the  antediluvian  fin- 
ners  ;  turn  all  your  refentment  againft  yourfelves, 
condemn  your  own  ingratitude,  your  own  obdura- 
cy, your  own  impiety.  What  fiiould  you  think  of 
one  of  your  fellow-men  who  fhould  condu6t  to- 
wards you,  as  you  conduct  towards  the  blefled 
God  ?  Should  you  not  think,  you  ought  to  defpife, 
reje6l  and  puniOi  him  ? — It  is  not  pofiible,  that 
one  of  your  fellow-creatures  fhould  treat  you  with 
fuch  bafe  ingratitude  as  you  difcover  to  this  great- 
eft  and  bed  of  beings  ;  becaufe  you  have  never 
been  able  to  confer  fuch  vail  obligation:,.  How 
ought  you  then  to  abhor  yourfelves,  and  to  repent 
in  dull  and  afhes  !  How  readily  !  how  heartily 
ihould  you  return  to  him  through  Jefus  Chrift  ! 
Notwithftanding  all  your  provocations,  he  is  rioc 
willing  that  you  fhould  perifl^,  he  is  ftill  ready  to 
receive  you  into  the  arms  of  his  mercy,  to  bellow 
eternal  life  and  happinefs  upon  you.  How  unrea- 
fonable  !  how  ungrateful  I  to  mifimprove  this  his 
goodnefs  to  a  purpofe  direftly  contrary  to  it's  ge- 
nuine tendency, and  his  gracious  defign  !  to  continue 
in  fin  becaufe  his  grace  abounds  !  Nor  is  fuch  a 
condu(5l  more  criminal  than  it  is  dangerous.  God 
is  merciful  and  gracious,  bjut  he  is  alfo  holy  and 
righteous  :  he  bears  long,  but  he  will  not  bear  al- 
ways :   His  Spirit  flrives  with  man,  but  this  Spirit 

msy 


ih&  Sprits  in  Prijo«.  1^7 

may  be  refiftcd,  he  may  be  grieved,  he  may  depart 
fo  as  never  to  recurn.  God  may  lay  with  refpeft 
to  you,  as  he  faid  wher\  provoked  by  the  Tinners  of 
the  old  world,  "my  Spirit  Ihallnot  always  drive  with 
man."  They  had  their  day  of  grace,  they  did  not 
improve  it,  and  the  moft  awful  deftrudion  came 
upon  them. 

Which  leads  us  to  remind  you. 

In  the  third  place,  of  the  power,  the  juftice  <«id 
leverity  of  God.  What  a  dreadful  day  was  it  when 
the  flood  came,  when  "  the  fountains  of  the  great 
deep  were  broken  up,  and  the  windows  of 
heaven  were  opened,"  and  the  rain  poured  down 
in  cataradts  forty  days  and  forty  nights,  and  the 
world  was  involved  in  one  general  ruin  !  Parents 
•with  their  children,  hufbands  and  their  wives,  bre- 
thren and  their  fillers  !  Thofe  who  had  been  com- 
panions in  wickednefs  were  now  companions  in 
diftrefs  !  Think — you  heard  one  calling  to  another 
for  help,  but  none  able  to  help  himfelf  in  this  fcene 
of  mifery.  Imagine  them  climbing  the  highefl 
rocks, and  afcendlng  the  loftieft  mountain  for  fafety ; 
but  foonfinding  tlie  loftieft  fummits, and  the  talleft 
mountains  covered  with  the  waters,  which  continu- 
ally increafed,  till  all  was  dellroyed  !  and  while  they 
could  find  no  hope  ofrelief,  beholding  the  ark  con- 
ducted fafely  by  an  almighty  in vifible  Pilot,  through 
this  univerlal  devaftation.  Now  they  faw  tlie  wif- 
dom  of  righteous  Noah,  wlio  had  repaired   to  the 

only 


198  CHRIST  preaching  to 

only  place  of  fecnrity — They  refleftedon  their  im- 
pious fcofFs  at  that  holy  man,  and  their  contempt 
of  his  warnings— They  view  him  fecure  under  the 
divine  protefllon,  but  find  themfelves  devoted  to 
inevitable  perdition — finking  into  death — into  e- 
ternity.  What  a  dreadful  pi6lure  is  here  ! — Whofe 
hearts  doth  not  recoil  ! — Who  doth  not  tremble  at* 
the  fight  when  it  riles  up  in  his  imagination  ! 

•1  ■ 

But  remember,  ihat  the  world   is  referved   for  a 

yet  more  awful  deftruflion,  as  we  are  taught  by  St. 
Peter,  2d  F  pi  file,  iii.  5,  &c.  "  By  the  word  of 
God  the  heavens  were  of  old,  and  the  earth  Hand- 
ing out  of  the  water,  and  in  the  water  :  whereby 
the  world  that  then  was,  being  overflowed  with  wa- 
ters periflied.  But  the  heaven,  and  the  earth 
which  are  nov/,  by  the  fame  word  are  kept  in  (tore, 
referved  unto  fire  againft  the  day  of  judgment,  and 
perdition  of  ungodly  men."  You  now  live  at  eafe, 
you  are  laying  fchemes  for  futurity. — Your  Lord 
delayeth  his  coming,  he  bears  with  your  impiety 
and  folly  ;  "  he  is  long-fuffering  to  us-ward,  not 
willing  that  any  fliould  perifli,  but  that  all  fliould 
come  to  repentance."  This  is  his  defign,  this  is  the 
tendency  of  his  goodnefs.— You  perverfly  abufe  his 
patience,  and  encourage  yourfelves  in  a  life  of  dif- 
fipation  and  vice.  "  But  the  day  of  the  Tord  will 
come  as  a  thief  in  the  night,  in  the  which  the  hea- 
vens Paall  pafs  away  wUh  a  great  noife,  and  the  ele- 
ments fliall'melt  with  fervent  heat,  the  earth  alfo 
and  the  works  that  are  therein  fliall  be  burnt  up." 


the  Spirits  in  Prljon^  ip^ 

Image  to  your  minds  the  aftonifhing  fcene  which 
is  here  defcribed.  Can  you  conceive  any  thing 
more  tremendous  ?  When  we  fee  the  heavens  in  a 
blaze,  when  the  arrows  of  the  almighty  are  darted 
around  us,  and  the  peals  of  thunder  found  loudly 
in  our  ears — When  the  earth  {hakes  under  our  feet, 
and  we  fear  left  it  Ihould  open  and  fvvallow  us  up, 
or  left  our  dwellings  fliould  fall  and  bury  us  in 
their  ruins,  we  have  fome  idea  of  the  majefry  and 
power  of  God.  But  thefe  are  only  faint  emblems 
of  the  amazing  terrors  of  that  day,  when  all  nature 
will  diflblve,  and  the  fire  of  an  angry  God  will  be 
enkindled  on  the  earth  ! — What  is  the  moft  near 
and  penetrating  lightning  to  a  world  in  flames,  and 
all  conluming  in  one  general  conflagration  !  — 
What  is  the  moft  violent  (hock  of  an  earthquake, 
which  caufes  our  habitations  to  reel  and  totterj  or 
perhaps  lays  wafte  a  town,  a  city,  or  country,  to 
the  crufli  of  a  world,  and  the  entire  overthrow  of 
all  the  works  of  nature  and  of  art  ! — When  we 
think  of  this  dreadful  cataftrophe,  inadequate  as 
our  conceptions  are,  well  may  our  flefh  tremble 
for  fear  of  God, and  we  be  afraid  of  his  judgments  ! 

"  There  is  in  general,"  fays'  Dr.  Burnet,  "  a 
great  analogy  between  the  two  deluges,  that  of  wa- 
ter, and  that  which  will  be  of  fire.  At  the  flood, 
the  windows  of  heaven  were  opened  above,  and  the 
abyfs  was  opened  below  -,  and  the  waters  of  thefe 
two  joined  together  to  overflew  the  world  :  In  like 

manner. 


2od  CHRIST    preaching  to 

manner,  at  the  conflagration,   God  will  rain  down 
lire  from  heaven,  as  he  did  once  upon  Sodom  -,  and 
at  the  fame  time  the  fubterraneous   ftorc-houfes  of 
fire  will  be  broken  open  ;  which  anfwers  to  the  dif- 
riiption  of  the  abyfs    :    and  thefe  two  meeting  and 
mingling  together,  will  involve  all  the  heaven   and 
earth  in  flames.— Where  are  now,"   he  adds,  *'  the 
great  empires  of  the  world,  and  their  great  imperi- 
al cities  ?  Their  pillars,   trophies,  and  monuments 
of  glory  ?     Shew   me  where  they  flood,  read  the. 
infcription,  tell  me  the  viftor's   name.     What  re- 
mains, what  impreflions,  what  difference  or  diftinc- 
tlon  do  you  fee  in  this   mafs  of  fire  ?     But   it   is 
not  cities  only,  and  works  of  men's  hands,  but  the 
cverlafting  hills,  the  mountains  and   rocks  of  the 
earth,  are  melted  as  wax  before  the  fun  j  and  their 
place  is  no  where  found.     Here  fl:ood  the  AIps^  a 
prodigious  range  of  fl:one,  the  load  of  the   earth, 
that  covered  many  countries,   and   reached  their 
arms  from  the  ocean  to  the   Black  Sea  j   this  huge 
mafsof  fl:one  is  foftened  and  diflblvcd,  as  a  tender 
cloud,  into  rain.     Here  fliood  the  African   moun- 
tains,  and    Atlas  with    his   top  above  the  clouds. 
There  was  frozen  Cancafus,  and  Taurus,  and  Imaus 
and  the  mountains  of  JJta.     And   yonder  towards 
the  north,  fl:ood  the   Riph^an   hills,  clothed  in  ice 
and  fnow.     All  thefe  are  vaniflied,   dropped  away 
as  the  fnow  upon  their  heads,  and  fwallowed  up  in 
a  red  fea  of  fire.     "  Great  and  marvellous  are  thy 
works,.  Lord  God  Almighty  •,  juft  and  true  are  thy 
ways,  thou  King  of  faints."  f     In  the  mldfl:  of  this 
genefal  devailation,  they  will  behold  the  Lord  in  the 
t  Burnet's  Theory,  vol.  2.  SlI"} 


ihe  Spirits  in  Prifon^  201 

a\r,  coming  to  take  vengeance  on  a  guilty  world, 
not  by  depriving  finners  of  their  exiftence,  but  by 
dooming  them  to  hell,  to  dwell  in  everlafting  burn- 
ings. This  fecond  death  will  be  the  principal  ob- 
je6t  of  their  fear.  Gladly  would  they  be  confumed 
in  the  general  burning — Gladly  would  they  hear  a 
fentence  of  annihilation — But  to  appear  before  their 
Judge — Before  a  Judge,  whom  many  of  them  have 
defpifed  and  rejeded — A  Judge,  who  comes  to  ex- 
ecute the  threatnings  of  his  word,  and  to  overwhelm 
them  with  irrefiftible  defl:ru6lion — What  terror  and 
diftra<^ion  will  feize  their  guilty  breads  ! — They 
will  be  ready  in  their  aftonilhment  and  defpair,  to 
fay  to  "  the  rocks  and  the  mountains,  fall  on  us, 
and  hide  us  from  the  face  of  him  thatfuteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb  :  For  the 
the  great  day  of  his  wrath  is  come  ;  and  who  fhall 
be  able  to  (land  ?'*  But  ah  !  where  will  be  the 
rocks  to  fall  on  you  ?  or  the  mountains  to  cover 
you,  when  all  will  be  melted  with  fervent  heat  ?-— 
You  muft  appear  before  an  omnifcient  Judge,  an,! 
at  his  tribunal  give  an  account  of  the  things  done 
in  the  body.  You  muft  hear  a  black  catalogue  of 
your  fins,  every  one  of  which  will  be  as  a  dart 
ftriking  through  the  liver — a  fword  piercing  to  the 
heart.  Yes,  thofe  fins  you  are  not  now  afliamed  10 
commit,  which,  perhaps,  you  pride  yourfelvesin,will 
give  you  the  mod  uneaiy  reflexions,  when  you  find 
that  for  them  you  are  bro'c  inr.o  judgment.  Your 
guilt  will  ftrike  you  dumb,  you  will  wiil-i,but  wiflies 
will  be  in  vain,  that  you  could  recall  the  unhappy 
C  c  momenrs 


202  C  H  R  I  S  f    preaching  to 

moments  of  your  pad  life — that  you  might  have 
another  (pace  for  repentance. 

But,  miferable  finner,  doft  thou,  like  the  fcoffers 
fpoken  of  by  St.  Peter,  make  a  mock  at  religion, 
and  ridicule  the  expcftation  of  Chrift's  coming  to 
judgment  ?  or  doft  thou  fay  in  thine  heart,  "  my 
Lord  delayeth  his  coming  ;"  and  on  this  prefump- 
tion  indulge  to  fenfuallty  and  wickednefs  ?  Hear 
the  warning  which  our  Lord  hath  given  ;  "  the 
Lord  of  that  fervant  fhall  come  in  a  day  that  he 
iooketh  not  for  him,  and  in  an  hour  that  he  is  not 
aware  of,  and  ftiall  cut  him  afunder,  and  appoint 
him  his  portion  with  hypocrites,  there  will  be  weep- 
ing and  gnafhing  of  teeth."  Several  pafiages  fpeak 
of  the  coming  of  Chrift  to  judgment  as  a  thing  fud- 
den  and  unexpetSled,  and  which  will  furprize  the 
fmner  in  his  lecurity,  his  mirth,  and  his  wicked- 
nefs. Our  Lord  tells  us,  "  as  it  was  in  the  days  of 
Noah,  fo  fhall  it  be  alio  in  the  day  of  the  Son  of 
man,  they  did  eat,  they  drank,  they  married  wives, 
they  were  given  in  marriage,  until  the  day  that 
Noah  entered  into  the  ark,  and  the  flood  came  and 
deftroyed  them  all.  Likewife  alfo  as  it  was  in  the 
days  of  Lot,  they  did  cat,  they  drank,  they  bought, 
they  fold,  they  planted,  they  biiilded,  but  the  fame 
day  that  Lot  went  out  of  Sodom,  it  rained  fire  and 
brimftone  from  heaven  and  deftroyed  them  all,  even 
thus  fhall  it  be  in  the  day  when  the  Son  of  man  is 
revealed."  But  be  this  as  it  may,  the  fovereign 
Lord  of  life  may  fay,  "  thou  fool,  this  night  thy  foul 

fhaU 


the  Spirits  in  Prifon.  203 

(hall  be  required  of  thee."  And  death  will  be  the 
end  of  the  world  with  you.  If  it  find  you  unpre- 
pared, it  will  put  an  end  to  all  your  hopes  and  en- 
deavors •,  your  fouls  will  be  kept  in  prifon,  in  fafe 
cuftody,  like  the  fpirits  of  the  antediluvians,  to  the 
judgment  of  the  great  day. '  Then  they  will  be 
loofed,  not  to  renew  their  crimes,  but  to  receive  the 
punifhment  of  them — to  receive  their  final  fentence, 
and  to  enter  upon  their  evcrUfting  doom.  It  will 
aggravate  their  mifery  to  behold  the  righteous  fe- 
cure  under  the  divine  protection,  and  happy  in  the 
fmiles  of  their  Judge.  They  will  fee  the  dead  ia 
Chrift  arifen,  and  with  thofe  faints  that  (hall  be  alive 
at  his  coming,  caught  up  to  meet  the  Lord  in  the 
air;  where,  at  a  diftance,  they  will  behold  the  defo- 
lation  brought  on  the  earth,  and  with  humble  gra- 
titude give  glory  to  him  that  hath  loved  them  and 
wafhed  them  in  his  blood.  This  amazing  diftinc- 
tion  will  give  them  the  moft  pungent  fenfe  of  their 
own  folly  ;  while  they  will  be  obliged  to  own  the 
wifdom  of  thofe  who  have  in  time  provided  for  c- 
ternity.  Which  leads  me 

In  the  laft  place,  To  contemplate  the  fafety  of 
thofe  who  believe  and  obey  the  meffages  of  God. 
At  the  fame  time  that  God  executed  his  vengeance 
on  the  impenitent  world,  he  difcovered  his  pater- 
nal care  of  thofe  who  believed  his  threatnings,  and 
put  themfelves  under  his  prote<5lion.  They  were 
faved  and  referved  to  replenifh  the  earth.  So  thofe 
who  are  admitted  into  the  true  church,  not  only  by 

an 


204  CHRIST  preaching  fOy  Sec: 

an  extei'nal  wafhing,  but  by  the  renewing  of  the 
Holy  Ghoft,  will  be  finally  faved  by  Chrift.  Not 
only  eight  fouls,  but  an  innumerable  multitude, 
-which  no  man  can  number,  will  be  found  among 
the  triumphs  of  divine  grace,  and  will,  by  their 
grateful  acclamations,  add  to  the  magnificence  of 
that  glorious  day  ;  which  will  be  the  day  of  their 
redemption  from  the  grave — the  day  of  the  glad- 
nefs  of  their  hearts — the  day  of  their  entrance  in- 
to the  joy  of  their  Lord. — BleiTed  be  the  God  and 
Father  of  our  Lord  Jefus  Chrift  who  hath  provid- 
ed for  our,  falvation  from  fin  and  death,  as  he  did 
ofoldforthe  prefer  vation  of  Noah,  bycommanding 
liim  to  prepare  an  ark.  Noah  would  have  loft  the  fe- 
curity  which  God  defigned  for  him,  if  he  had  dif- 
believed  God,  and  had  not  entered  into  the  ark.  So 
if  you  negled  Jefus  Chrift,  if  you  continue  in  un- 
belief and  impenitence,  you  will  mifs  the  falvation 
of  the  gofpel.  You  will  foon  kave  this  world,  it  is 
of  infinite  importance,  that  when  you  become  fepa- 
rate  fpirits,  you  may  not  join  the  fpirits  in  prifon, 
but  may  be  admitted  into  the  fociety  of  the  fpirits 
of  juft  men  made  perfect,  and  be  forever  hap- 
py with  the  Lord.  It  is  an  important  admonition 
"with  which  St,  Peter  concludes  his  difcourfe  on  the 
fecond  coming  of  Chrift,  "  feeing  then  that  all  thefe 
things  fhall  be  diftblved,  what  manner  of  perfons 
ought  ye  to  be  in  all  holy  converfation  and  godli- 
linefs,  looking  for  and  haftcning  unto  the  coming 
of  the  day  of  God." 

.  SERMON 

I 


SERMON     IX. 


Redemption  by  the  Blood  of   C  H  k  I  S  T. 


Revelation     V*     9, 

Thou   waft  flam  and  hajl  redeemed 
us  to  God  by  thy  blood. 


IF  you  defire  to  fee  a  perfe6t  charafter,  read  the 
hiftory  of  our  blefled  Saviour.  You  behold  in 
this  illuftrious  perfonage  an  aflemblage  of  virtues, 
without  the  lead  fault  or  blemiih.  Image  to  your- 
felf  any  thing  that  is  lovely,  any  thing  that  is  ex- 
cellent, you  find  it  in  him.  If  any  one  excellency 
fhine  with  diftinguifhed  luftre,  it  is  love.  It  was 
goodncfs,  pure  difinterefted  goodnefs  that  brought 
him  into  the  world-r-he  exhibited  the  moft  amiable 
benevolence  during  the  whole  time  of  his  continu- 
ance 


2o6  Redemption  by  thi 

ance  on  earth — he  gave  the  highcfl  proof  of  love 
in  the  clofing  fcenes  of  life.  All  the  fuflPerings  he 
underwent  were  for  us.  Our  fins  were  the  caufe, 
our  benefit  was  the  end,  of  all  he  endured.  The 
love  of  Chrift  is  the  admiration  of  angels  :  How 
ought  it  to  affed  us,  who  are  fo  deeply  interefted 
in  it  !  With  what  facred  gratitude  (hould  we  re- 
member, that  he  was  flain  to  redeem  us  by  his 
blood  1 

Our  text  is  part  of  a  fong,  which  the  faints  and 
angels  above  are  reprefented  as  finging  in  hea- 
ven, in  honor  of  our  blefled  Redeemer.  St.  John 
faw  in  vlfion  a  fealed  book  in  the  right  hand  of 
him  that  fat  upon  the  throne.  When  no  other 
perfon  was  found  "  worthy  to  open  the  book,"  our 
l-ord  Jefus  Chrift,  under  the  reprefentation  of  "  a 
Lamb  that  had  been  flain  for  facrifice,  approached 
the  throne,  and  took  the  book  out  of  the  right 
hand  of  him  that  fat  on  the  throne.'*  And  when 
he  had  received  the  book,  the  heavenly  church 
proftrated  themfelves  before  him  •,  "  and  they  fung 
a  new  fong,  faying,  Thou  art  worthy  to  take  the 
book,  and  to  open  the  feals  thereof ;  for  thou  wall 
flain,  and  haft  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and 
nation  ;  and  haft  made  us  unto  our  God  kings  and 
priefts  5  and  we  fhall  reign  on  the  earth." 

We  are  to  difcourfe  at  this  time  upon  that  claufe 
only,  "  Thou  waft  flain,  and  ha?t  redeemed  us  to 
Gqd  by  thy  blood."  It  is  proper, 

Firft, 


Bl&cd  of  CHRIST.  207 

Firft,    To  inquire  what  wc  are  to  underftand 
by  redemption.  And  then. 

Secondly,    To  (how  how  we  are  redeemed  by 
the  blood  of  Chrift. 

Firft,   We  are  to  inquire  what  we  are  to  un- 
derftand by  redemption. 

This  word,  irfit*s'  original  fenfe,  intends  the  pay- 
ing down  a  valuable  confideration  for  the  recovery 
of  fomething  which  was  once  our's,  but  is  now  in 
the  pofleflion  of  another.  We  buy  it  again— 
we  purchafc  it  a  fecond  time.  If  it  is  freely 
given  to  us,  there  is  no  redemption  ;  but  if  we  lay 
down  an  equivalent,  we  redeem  it.  The  fcriptures 
do  not  always  ufe  the  term  in  this  ftrid  and  pro- 
per fenfe.  It  is  often  transferred  from  it's  original 
meaning  to  a  fenfe  which  contains  only  a  part  of  it ; 
or  rather,  it  is  applied  to  things  which  come  under 
the  fame  general  notion,  though  they  do  not  agree 
in  every  particular.  It  is  ufed,  where  the  perfon  or 
thing  was  never  their'swho  are  faid  to  redeem  it,  but 
they  only  lay  down  a  price  to  purchafe  it  of  another. 
A  Have  is  faid  to  be  ranfomed,  v;hen  a  fum  Is  paid 
for  his  deliverance  from  bondage.  And  by  an  eafy 
tranfition  the  word  came  to  fignify  deliverance  in 
general,  where  there  is  no  price  at  all  paid,  but  ie 
is  a  mere  a<5t  of  power.  "  The  angel,"  fays  dying 
Jacob,  "  which  redeemed  me  from  all  cviL"  A- 
greably,  God  faith   to  bis  people  Ifrael,  "  I  will 

bring 


2o8  Redemption  ly  the 

bring  you  out  from  under  the  burthen  of  the  E- 
gyptians,  and  I  will  rid  you  out  of  their  bondage, 
and  I  will  redeem  you  with  a  ftretched  out  arm," 
It  follows  from  the  various  fenfes  in  which  we  are 
faid  to  be  redeemed  in  fcripture,  as  well  as  from 
the  different  words  which  are  ufed  in  the  original 
texts,  to  exprefs  Chrift's  purchafe,  that  nothing  can 
certainly  be  determined  by  thefc  particular  terms, 
except  that  he  hath  wrought  fome  great  deliverance 
for  us.  But  if  we  cannot  determine,  from  it*s  be- 
ing faid  that  Chrift  bought  and  redeemed  his 
church,  that  there  was  a  price  paid  for  it*s  redemp- 
tion ;  moft  certainly,  we  cannot  determine  that 
there  was  not.  And  however  we  might  be  at  fome 
uncertainty,  if  it  was  only  faid  in  general  that  we 
are  redeemed  by  Chrift,  yet  it  is  very  ftrange  rea- 
foning,  becaufe  redemption  is  fomctimes  ufed  in  a 
large  fenfe  for  deliverance  from  any  kind  of  flave- 
ry,  fubjedion,  or  diftrefs,  without  any  mention  of 
a  price  or  equivalent ;  that  therefore  it  muft  be  fo 
underftoodjwhen  a  price  is  particularly  mentioned  •, 
which  is  the  cafe  with  refpeft  to  our  redemption  by 
Chrift.  We  arc  not  only  faid  to  be  bought,  but  to 
be  "  bought  with  a  price  ;'*  *  what  this  price  is  we 
arc  told,  -f-  "  Ye  were  not  redeemed  with  corrup- 
tible things,  fuch  as  filver  and  gold,  but  with  the 
precious  blood  of  Chrift,  as  of  a  lamb  without  ble- 
mifti  and  without  fpot."  And  "  the  Son  of  man 
is  faid  to  give  his  life  a  ranfom  for  many."  % 

Whatever 

•  I  Cor.  C.  20.        t  r  Pet.  i.  i8,  t(>,         %  Mat.  20.  38. 


Blood  of  C  H  RISr,  209 

Whatever  makes  it  confident  with  the  perfcdions 
of  God,  and  the  honor  of  his  government,  to  par- 
don and  fave  man,  may  be  fitly  ftilcd  the  price  of 
our  redemption — This  price  may  be  confidered  as 
paid  to  God,  as  it  was  what  l.e  demanded  and  ac- 
cepted, and  was  pleafed  to  make  the  ground  or  rca- 
fon  of  his  forgiving  our  fms  ai^^d  admitting  us  into 
favor.  On  account  of  this,  God  confiders  us  as  if 
we  had  not  finned  •,  or  rather,  he  accepts  of  what 
Chrifl:  hath  done  and  fuffered  as  an  equivalent  for 
our  fuffering,  fo  far  as  to  put  us  into  a  capacity  of 
efcaping  future  punilhment.  Nor  is  this  all  that 
Chrift  hath  purchafed  for  us.  In  this  rerpc(5l  "  where 
fin  abounded,  grace  did  much  more  abound."  We 
are  not  only  by  the  mediation  of  Chrift  delivered 
from  condemnation,  but  are  accepted  in  the  belov- 
ed, we  have  peace  with  God,  and  have  the  promife 
of  eternal  life  and  happinefs.  All  the  blelfings 
which  Chrift  hath  purchafed,  or  which  God  hath 
promifed  through  him, are  included  in  the  fcripture 
notion  of  redemption.  Btit  we  are  not  to  fuppofe, 
that  thefe  blcflings  are  actually  beftowed  on  all  the 
children  of  men.  The  gofpel  makes  i:  evident 
they  are  not,  "  The  fpecial  way,  terms,  and  con- 
ditions," fays  Dr.  Owen,  "•'  whereby  and  whereon 
finners  may  be  intereft'i^d  in  this  fatisfaftion  made 
by  Chrift,  are  determined  by  the  will  of  God,  and 
declared  by  the  fcripture."  Jcfus  Chrift  hath  made 
the  falvation  of  men  a  poflible  thing,  but  they  only 
are  adually  faved,  who  fubmi:  to  Chrift,  and  are 
D  d  broujrli: 


2-Ta  Kedemption  by  the 

tp  a  conformity  to  the  nature  and  will  of  God  ^ 
thefe  have  an  intereft  in  the  promifes,  and  become 
heirs  of  eternal  life.  The  price  of  iheir  redemption 
was  paid  by  Jefus  Chrift  ;  they  are  made  partakers 
of  it  when  they  become  believers  :  But  their  re- 
demption is  not  compleat  till  the  refurredion,  when 
they  who  Deep  .  in  their  graves  will  be  awakened, 
and  be  admitted  to  glory,  honor,  and  immortality. 
Therefore  the  refurredion  is  called  "  the  d^y  of 
redemption,"  %  and  "  the  redemption  of  the 
body."  +  In  that  glorious  day  it  will  be  feen  how 
great  blciTednefs  Chrill  hath  purchafed  for  his  peo- 
ple, he  will  own  and  applaud  their  piety,  faith  and 
obedience,  and  reward  them  with  joy,  and  everlaft- 
ing  honor — Joy  that  is  now  unutterable— glory 
which  cannot  be  conceived  in  this  prefent  imper- 
fedl  ftate. 

.  Secondly,  I  am  to  fliow,  how  we  are  redeemed 
by  the  blood  of  Chrift ;  or  how  this  blood  becomes 
the  ground  or  price  of  our  redemption.  In  order 
to  give  you  fome  jull  idea  of  this  important  truth  ; 
I  obfervc, 

Firft,  That  man   had  by  fin  expofed  himfelf  to 

punifhment.     Every  creature   is  under  law  to  the 

Creator.  The  leail  breach  of  this  law  makes  him  a 

fmner  ;    I    need    not    add   that  man  is  a  finner, 

*'•  there   is    not    a   jull    man    upon    earth    that 

doerh  good  and  finneth  not."     Who  is  not  confcl- 

rus  of  a  heart  prone   to  fm,  and  of  innumerable 

tranfgrefnons 
^;  F.p>.  4.  3P.  t  Rom.  8.  23. 


w- 


Blood  of  CHRIST.  211 

tranfgrefTions  of  God*s  holy  law  ?  As  foon  as  wc 
form  ideas  of  God  at  all,  we  conceive  of  him  as  a 
holy  Being.  He  hath  an  infinite  love  of  order  and 
harmony,  of  every  thing  which  tends  to  promote 
un'iverfal  good.  He  hath  an  infinice  fatisfa6lion  in 
that  which  he  himfelf  does,  bccanfe  it  is  right  and 
fit,  agreable  to  his  nature  and  charafler  j  and  he  is 
pleafed  with  every  thing  in  his  creatures,  which  re- 
fembles  his  own  infinite  reditude.  Sin  direclly 
contradids  the  nature  and  will  of  God ;  it  mars  the 
beauty  of  the  creation,  it  tends  to  introduce  diior- 
der  and  confufion  :  The  blefled  God  muft  there- 
fore be  infinitely  offended  with  it.  In  proportion 
to  the  degree  of  his  difpleafure,  he  muft  be  difpof- 
ed  to  make  his  offending  creatures  feel  the  effeds 
of  it.  But  every  fuch  difpofition  in  God  is  under 
the  diredion  of  infinite  wifdom.  He  hath  the  moft 
wife  and  good  ends  in  all  he  does.  He  is  never  dif- 
plcaied  without  the  higheft  reafon,  and  he  expref- 
fes  his  difpleafure  becaufe  it  is  fit  and  right  that  he 
Ihould.  it  is  an  injurious  rcfledion  on  the  divine 
charafler,  to  fuppofe  that  he  infliits  evil  on  any  of 
his  creatures,  for  the  fake  of  gr:itifying  any  angry 
pafiions,  or  furious  refentment.  This  is  to  make  hlni 
a  man  like  ourfelves.  He  doth  not  punilh  any  for 
punilhment-fake,  nor  is  it-  Hkely  he  would  have  fuf- 
fcred  any  of  his  creatures  to  have  finned,  if  he  had 
not  known  how  tohavebro't  good  out  of  evil,  as  he 
hath  done, with  refped  to  man,  by  the  mediation  of 
Chrift,     If  punilhment  is  not  likely  to  anfwer  feme 

valuable 


212  Redemption  hy  the 

valuable  end,  we  cannot  fuppofe  God  will  punlfh. 
The  mere  -mifery  of  his  creatures,  however  they  may 
defcrve  it,  cannot  yield  any  fatisfaflion  to  this  infi- 
nitely benevolent  Being. 

We  are  to  confider  the  glorious  Jehovah  as  the 
all-wife  Governor  of  the  world  ;  who  hath  given  his 
creatures  a  rule  of  condud,  a  law  which  is  holy,jull:, 
and  good.  This  fovereign  Lord  fets  on  an  exacted 
throne,  from  whence  he  hath  an  intire  view  of  uni- 
verfal  nature,  and  orders  all  things  fo  as  to  accom- 
plifli  the  wife  defigns  of  his  own  infinite  mind. 
From  hence  he  obferves  his  fubjeds  in  their  various 
fituations,  he  furveys  their  moral  conduct ;  and  to 
■what  their  adions  tend  ;  whether  they  reverence 
adore  and  obey  him  as  they  ought,  or  whether  they 
renounce  his  authority  and  rebel  againft  his  go- 
vernment. When  they  fin  againft  him,  lie  is  to  be 
confidered  not  merely  "  as  an  offended  pcrfon,  but 
as  an  offended  ruler."  In  this  charafler,  it  feems 
neceffary,  it  becomes  his  divine  perfe6lions,  to  tef- 
tify  againft  the  violations  of  his  law,  and  to  mani- 
feft  his  redoral  holinefs.  It  is  right  and  fit  in  itfelf, 
5t  is  fuitable  to  the  honor  and  majefty  of  the  fu- 
preme  Governor,  it  would  be  unbecoming  his  dig- 
nity to  a6l  otherwife.  "  The  punifiiment  of  fin  is 
not  a  matter  of  arbitrary  appointment,  but  of  rea- 
fon,  equity  and  juftice."  "  The  fame  reafon  that 
there  is,  why  honor  and  obedience  fiiould  be  at  all 
paid  to  the  laws  of  God  j  the  fame  reafon  there  is, 

that 


Blood  of  CH  R  J  ST.  213 

that  this  honor  flhould  be  vindicated,  after  it  hath 
been  diminilhed  and  infringed  by  fin.  To  imagine, 
that  God  requires  obedience  to  his  commandments, 
and  yet  that  he  will  not  fupport  their  authority,  a- 
gainft  the  contempt  and  difobedience  of  men  ;  to 
fuppofe  that  God  hasconftituted  juft  and  righteous 
laws  to  be  obeyed  b/  his  creatures,  and  yet  that  he 
will  not  maintain  that  conftitution,  by  vindicating 
the  honor  of  thofe  laws  whenfoever  it  Ihall  be  in- 
fulted  by  any  wilful  tranfgreflion  ;  is  contrary  to 
the  wifdom,  and  altogether  inconfiftent  with  the 
government  of  God,  and  with  the  nature  of  go- 
vernment in  general."  If  God  fhould  fhow  no  re- 
gard to  the  honor  of  his  law,  nor  give  any  teftimo- 
ny  of  his  difpleafure  againft:  moral  evil,  would  men 
have  a  due  reverence  and  refpeft  for  the  divine  com- 
mandments ?  or  could  they  poffibly  think  difobe- 
dience to  them  was  fo  very  difpleafing  to  him  as  it 
had  been  reprefented  ?  Would  not  this  enibolden 
them  in  fin  ?  And  might  it  not  encourage  others  to 
tranfgrefs  ?  Of  how  great  weight  this  laft  confider- 
ation  may  be,  it  is  impoflible  for  us  to  fay.  God 
doubtlefs  has  other  creatures  under  his  o;overn- 
ment  befides  men  5  and  who  can  determine  what  re- 
ference the  different  parts  of  his  fyflem  have  to 
each  other  j  or  how  his  condufb  to  an  apoftate  world 
may  affe£l,or  influence  other  partsof  his  dominion  r 
It  is  plain  from  fcripture,  that  we  have  fome  con- 
nexion with  angels  both  good  and  bad  •,  and  per 
hapsjthere  is  fome  gefieral  fcherfie  carrying  on  in  in- 
numerable 


214  Redemption  hy  the 

numerable  worlds,  to  the  completion  of  which  man 
is  dcfigned  to  contribute.  An  indifcriminate  be- 
ftowment  of  favors  would  evidently  Tap  the  foun- 
dation of  moral  government,  or  rather  it  would 
prove  that  there  was  none  at  all  -,  and  *tis  difficult 
to  fay,  what  would  be  the  confequence  of  fuch  a 
general  relaxation  of  the  reins  of  government  in  a 
world  of  free  intelligencies  •,  tho'  it  is  cafy  to  con- 
ceive it  might  introduce  great  diforder  and  confufi- 
on.  Probably,  every  created  intelligence  is  formed 
with  the  pafiions  of  hope  and  fear  ;  and  the  evil 
which  will  be  the  confequence  of  it,  is  one  of  the 
motives  which  God  makes  ufe  of  to  keep  moral  a- 
gents  from  fin.  'Tis  certain,  God  hath  in  every  re- 
velation he  hath  made  of  his  will  to  mankind, 
threatned  death  and  deftruftion  to  thofe  who  break 
his  law,  or  violate  that  conftitution  he  hath  placed 
them  under.  Now  the  fame  reafon  which  made  it  ne- 
ceflary  to  threaten  thefe  evils,  fhows  the  expedien- 
cy at  leaft,  if  not  the  neccffity,of  inflicting  them  up- 
on the  offenders,  unlefs  fome  other  way  could  be 
found  out,  which  would  equally  fecure  the  honor  of 
the  divine  government.  Juftice  took  place  on  the 
anoels  which  fell,  who  are  *'  referved  in  chains  under 
darknefs,  to  the  judgment  of  the  great  day."  And 
man,  when  he  had  fallen  from  God,  had  no  reafon 
to  expefl  the  interpofition  of  mercy.  He  had  fin- 
ned— Sin  expofed  him  to  death — This  was  the 
threatning  which  God  had  made  a  fandion  of  his 
law — and  this  was  the  fentence  pronounced.  God 
v;ould  have  been  clear  from  any  charge  of  injuftice, 

if 


Blood  of  CHRIST,  215 

if  he  had  inflicted  this  puiiifhnrrcnr,  or  any  other 
which  he  hath  at  any  time  threatncd.  If  it  had  ex- 
ceeded the  demerit  of  the  oficncc,  a  Being  of  infi- 
nite rectitude  could  not  have  threatned  it.  And  if 
it  did  not  exceed,  there  was  the  utnioft  reafon  to 
think  God  would  inflid;  it.  Certainly  there  was  no- 
thing to  necelTitate  him  to  remit  a  punifhment  which 
he  might  juftly  inflid.  God  could  not  be  obliged 
to  fet  afide  his  original  conftitution,  and  to  accepc 
of  fatisfaftion  from  another  :  Or  if  there  had  been 
any  fuch  obligation  •,  where  was  the  petfon  capable 
of  making  this  fatisfadion  •,  or  of  doing  any  thing 
which  might  be  confidered  as  a  good  reafon  for  his 
paffing  by  the  fin  of  man — any  thing  which  would 
make  this  confident  with  the  ends  of  government ; 
or  exhibit  the  divine  Being  in  his  true  character,  as 
righteous  Governor,  at  the  fame  time  that  he  par- 
doned the  finner  ?  And  if  this  could  not  be  done, 
what  ground  of  hope  could  fmful  man  have  ?  what 
profped  of  mercy  ?  or  of  any  thing  but  indignati- 
on and  wrath,  tribulation  and  anguilh  ^  This 
was  the  fituation  into  which  man  was  brought  by 
fin — a  flats  of  guilt,  and  expofed  to  death. 

Secondly,  In  this  flate  of  wretchednefs,  there  was 
a  difpofition  in  the  divine  Being  to  fhew  mercy,  to 
deliver  and  fave  fmful  man.  This  difpofition  is 
manifeft  from  that  which  hath  taken  place.  The 
caufe  appears  by  the  effed:.  That  God  was  deter- 
mined to  fave  man  is  evident  from  his  fending  his 

Son 


2i6  Redemption  Ify  the 

Son  on  this  important  ei1»andi  and  he  could  be  mo- 
ved to  this  only  by  goodnefs.  If  man  had  come 
up  to  the  demands  of  the  original  conftitution,  he 
would  have  done  no  more  than  his  duty,  he  would 
have  had  no  merit,  the  continuance  of  his  life  would 
have  been  an  a6t  of  goodnefs.  Surely  then  he  could 
not  dcferve  any  favor  in  his  finful  apoftate  ftate. 
The  divine  goodnefs,  or  mercy,  is  the  fource  of  all 
thofe  bieffings,  which  are  defigned  and  provided  for 
man  in  the  plan  of  redemption.  His  own  infinite 
benevolence  was  the  only  motive — there  could  be 
no  other.  I'he  plan  of  man's  redemption  was  laid 
before  he  had  an  exiftence  :  The  purpofe  of  grace 
was  declared  without  any  follicitation  on  the  pare 
of  the  offender :  The  firft  covenant  or  original  con- 
ftitution abfolutely  condemned  the  tranfgreflbr  :  Ic 
made  no  provifion  of  a  furety  :  It  contained  no 
promife  to  the  penitent  :  It  gave  no  encourage- 
ment to  repent  :  It  offered  no  alTiftance  to  the 
returning  finner.  The  fending  a  Mediator,  his 
obedience,  his  fufferings,  his  death,  all  the  hopes 
man  now  has,  all  the  promifes  that  are  made  thro* 
Chrift,  have  their  foundation  in  a  new  conftitution 
or  fecond  covenant.  That  fentence  was  not  imme- 
diately executed  upon  fallen  man  -,  that  God  hath 
provided  a  Saviour  ;  that  he  is  willing  to  be  recon- 
ciled to  the  children  of  men  through  Jefus  Chrift, 
is  wholly  owing  to  himfelf  :  He  hath  appointed 
this  method  of  conveying  bleflings  to  man  who  had 
offended  him. 

We 


Blood  of  CHRIST.  iif 

We  do  not  exprefs  ourfelves  with  accuracy, 
however  good  the  meaning  may  be,  when  we  fay 
the  death  of  Chrift  renders  God  propitious  to 
to  us.  It  is  by  mearis  of  the  obedience  and  death 
of  Chrift  that  God  afts  propitioufly  towards  u«  : 
He  makes  them  the  ground  or  reafon  of  his  com- 
municating good  to  us  fmners  •,  but  he  was  propi- 
tious before  i  he  had  kind  difpofitions  or  intenti- 
ons ;  he  was  inclined  to  make  up  the  breach,  or 
there  had  been  no  Mediator  between  God  and  man 
— Chrift  had  not  died.  This  conftitution  hath  it's 
foundation  in  the  goodnefs  of  God.  This  is  the 
language  of  fcripture — *'  God  fo  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whofoever 
believeth  in  him,  ftiould  not  perifh,  but  have  ever- 
lafting  life."  The  fending  a  Saviour  was  not  the 
caufe,  but  the  effect  of  divine  love.  It  was  an  e- 
vidence  that  God  did  not  delight  in  the  death  of 
finners,  that  he  was  not  willing  that  any  fhould  per- 
ifh,  and  that  he  had  the  moft  kind  and  gracious  de- 
figns  to  the  children  of  men.      I  go  on  to  obferve. 

Thirdly,  The  wife  method  God  hath  taken  to 
fhew  mercy  to  man,  and  at  the  fame  time  fhew  his 
infinite  dilpleafure  at  fin.  To  inflict  the  punilh- 
ment  threatned  would  leave  no  room  for  mercy. 
To  pardon  the  offender  without  any  regard  to  iha 
demands  of  the  law  would  feem  to  be  an  encou- 
ragement to  dlfobedience.^  In  this  ftate  God  was 
pleafed  to  take  a  way  of  reconciling  the  world  to 


2iS'  Redemption  ly  the 

hlmfclf,  infinitely  becoming  him  as  Governor  of  thc^ 
world,  becoming  his  goodnefs,  hh  rcvtitude,  his 
wifdom.  This  was  by  appointing  one  to  fufFer 
rn  the  room  and  Head  of  the  finner.  The  more  in- 
nocent this  fubftitute  was,  the  more  near  and  dear 
to  God,  the  better  would  the  ends  of  government 
be  anfwered  :  The  more  would  God's  hatred  to. 
fin,  his  good- will  to  finners,  and  his  high  regard 
10  his  foverejgn  authority,  be  fliewn  by  appointing 
him  to  this  ofnce.  For  this  end  therefore  God  con- 
ftituted  his  Son  to  be  a  Prince,  and  a  Saviour — to 
be  a  propitiation  for  the  fins  of  the  world.     Here 

Firft,  It  is  impoffible  there  fiiould  be  a  perfon 
of  more  perfect  innocence.  He  was  a  partaker  of 
the  divine  nature,  in  fuch  a  fcnfe  as  no  creature  e- 
ver  was,  or  can  be  ;  therefore  he  is  denominated 
the  only  begotten  Son  of  God,  When  he  became 
a  man,  a  moft  extraordinary  method  was  taken, 
that  he  might  be  free  from  the  moral  imperfe(^ions 
which  are  become  natural  to  human  nature.  He 
was  conceived  of  a  virgin  by  the  immediate  power 
of  the  Holy  Ghoft  ;  on  which  account  he  is  called 
*'that  holy  thing."  And  his  whole  lifewas  anfwera- 
ble  to  fo  extraordinary  a  beginning  ;  he  was  "  holy, 
h-armlefs,  undefiled,  feparate  from  finners."  He 
not  only  did  nothing  amifs,  but  he  always  did  the 
things  that  pleafed  the  Father.  "  Such  an  High- 
PdeiL  became  us,  who  needeth  not  daily,"  as  thofe 
high-pricfts  who  were  appointed  by  Mofes,  "  to  of- 
fer 


Bbodcf  CHRIST,  219 

fer  up  facrifice  firft  for  his  own  fins,  and  then  for 
the  people's."  If  Chrift  had  been  a  finner,  he  would 
have  needed  a  facrifice  of  expiation  for  his  own  fins, 
and  therefore  his  facrifice  could  be  of  no  avail  to 
us.  But  having  no  fin  of  his  own,  and  voluntarily 
off^ering  himfelf  for  fuch  important  ends,  as  the 
illuftration  of  the  divine  perfedions,  and  the  pro- 
curing the  greatefl  good  to  man,  what  he  did 
might  well  be  transferred  to  us5or  made  a  reafon  for 
God's  remitting  our  fins,and  bellowing  the  greatefl: 
blefiings  upon  us.  Efpecially  if  we  confider. 

Secondly,  The  dignity  of  his  psrfon.  •  FIc  is 
called  the  Son  of  God,  he  is  fo  in  a  higher  fenfe 
than  Is  any  man  or  angel,  "  To  which  of  the  an- 
gels faid  he  at  any  time,  thou  art  my  Son,  this  day 
have  I  begotten  thee  ?'*  He  was  not  only  *'  with 
God,"  but  he  "  was  God."  We  read,  that  he  was 
"  in  the  form  of  God,"  and  that  he  "  tho't  it  not 
robbery  to  be  equal  with  God."  and  it  is  mentioned 
as  an  extraordinary  infi:ance  of  love,  that  God 
"  fpared  not  his  own  Son  but  delivered  him  up  for 
us  ail."  The  fubftituting  fuch  a  great  and  glori- 
ous perfon,  as  the  Son  of  God,  to  die  for  us, 
or  in  order  to  our  deliverance  from  death,  anfwered 
all  the  ends  which  would  have  been  anfwered  by 
our  death.  The  fufferings  of  Chrift  clearly  difco- 
vered  God's  abhorrence  of  fin,  and  his  dilpofitioa 
to  teftify  againft  it.  The  iniiidting  fuch  great  evils 
on  fo  glorious  a  perfon,  and  in  fuch  a  caufe,  fet  the 

retlitiKk 


220  •    Redemption  hy  the 

reflitude  of  the  divine  government  in  a  more  con- 
fpicuous  light,  than  would  even  the  pnnifhment  of 
the  offender  himfeif.  If  man  had  fuffered  the 
penalty  of  the  law  he  had  violated,  juftice  'tis  true 
■would  have  had  it's  courfe,  and  the  confequence 
had  been  terrible  enough-  But  it  would  not  have 
appeared  that  goodnefs  at  all  interpofed,  or  that 
there  had  been  any  difpofition  to  relieve  and 
fave  us.  But  as  the  cafe  now  (lands,  God  appears 
on  a  throne  of  grace,  willing  to  fhew  mercy  to  fin- 
ful  man,  and  yet  fuch  is  his  regard  for  the  honor  of 
his  government,  that  he  would  not  pafs  by  the  fin 
ot  man,  till  one  of  the  moft  exalted  dignity  had 
laid  down  his  life  a  facrifice.  Such  weak  unknowing 
creatures  as  we  are,  could  not  poflibly  have  con- 
ceived, how  the  juftice  and  the  goodnefs  of  God 
could  both  have  their  demands  ;  how  the  finner 
could  be  faved,  and  God  appear  at  the  fame  time 
the  righteous  Governor  of  the  world.  But  the 
"wifdom  of  God  found  out  this  admirable  expedient 
which  reconciled  all ;  that  the  Son  of  God  fhould 
■affume  our  nature,  fuffer  and  die  for  us  ;  that  God 
fhould  accept  his  fufferings  -,  and  on  account  of 
them  releafe  us  from  punifliment.  None  but  a 
Governor  who  had  the  higheft  regard  to  his  law, 
and  was  unalterably  determined  to  aflert  and  vin- 
dicate his  fovereign  authority,  would  have  taken 
fuch  a  method,  or  have  infifled  on  fuch  an  atone- 
ment. If  goodnefs  hath  prevailed,  it  hath  not 
prevailed  againdjuRice.     God  is  ii: ft,  he  appears 

juft. 


Bloodof  CHRIST,  221" 

juft,  when  he  paflcs  by  the  fin  of  man,  receives 
him  into  favor,  and  beflows  upon  him  eternal  life 
and  happinefs.  "  Whom,"  as  the  apoftle  argues, 
*'  God  hath  fet  forth  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteoufnefs  for 
the  remiffionof  fins  that  are  pad,  through  the  for- 
bearance of  God  i  to  declare,  I  fay,  at  this  time  his 
righteoufnefs  :  that  he  might  bejud,  and  the  jufti- 
fier  of  him  which  believeth  in  Jefus."  How  could 
there  be  a  more  full  demonftration  of  the  righte- 
oufnefs of  God,  than  his  fending  his  Son  to  be  a 
propitiation,  to  endure  the  moft  altonijfhing  fuffer- 
ings,  before  he  would  receive  man  into  favor  ? 
How  could  the  Law  be  more  highly  honored,  than 
it  is  by  God's  taking  this  extraordinary  method  to 
teftify  againft  the  violation  of  it,  when  he  faw  fit  to 
pardon  the  offender  ?  Who  can  take  encourage- 
nient  from  the  forbearance  and  mercy  of  God  to 
fin  againfh  him  ?  Who  muft  not  fee  the  danger 
of  difobcdience  ?  And  how  perfe6lly  doth  the 
mediation  of  Chrift  fecure  the  iionor  of  the  divine 
government,  in  the  pardon  and  falvation  of  men  ? 

This  fubjeft  hath  been  often  ha})pily  illuflrated 
by  the  ftory  of  Zileucus  prince  of  the  Locrian"^. 
Zaleucus  made  a  law,  that  adulterers  Ihould  iole 
both  their  eyes  ;  it  fell  out,  that  his  own  fon,  the 
heir  of  his  crown,  was  convi6ted  of  this  crime,  the 
people,  who  greatly  refpeflcd  him  for  his  aiTjiable 
qualities,  came  and  interceded  for  him.    Zaleucus, 

ill 


222  Redemption  hy  tht 

in  a  conflid  between  zeal  for  juitice,  and  affcftion 
for  his  {ouy  took  but  one  eye  from  him,  and  part- 
ed with  one  of  his  own,  to  anfwcr  the  demands  of 
the  law.  Now  1  enquire,  did  not  this  condud:  of 
Zaleucus  difcovereven  a  ftronger  regard  tojuftice, 
than  if  he  had  punifhed  his  fon  according  to  the 
law  ?  Did  it  not  as  efFednally  fecure  the  honor  of 
his  government  ?  and  equally  tend  to  deter  others 
from  tranfgrelTing  ?  You  oblerve  I  bring  this  ftory 
asanilluilrationofthefubjeft,  andnot  as  anexaflpa- 
rallell  to  the  fufFerings  of  our  Saviour  in  our  room  and 
ftead.  It  fhows  that  there  may  be  a  wife  compofi- 
tion  of  mercy  andjuftice  in  d:;aling  with  an  offen- 
der, or  that  a  law-giver  may  demonftrate  his  rig^ite- 
oufnefs,  and  Ihow  a  tender  regard  to  his  law,  when 
he  doth  not  precifely  infiid  the  penalty  on  the 
tranfgreflbr. 

I  fhall  conclude  at  prefent  with  fome  praflical 
refledlions. 

Firfl:,  We  are  led  to  a  moft  humiliating  view  of 
human  nature.  Man  hath  revolted  from  God,  and 
is  in  a  ftate  of  rebellion.  There  is  a  native  prone- 
nefs  in  all  that  defcend  from  apoflate  Adam  to  fin. 
It  is  (hocking  to  think,  to  what  a  degree  of  wiclced- 
nefs  human  nature  would  proceed,  if  left  wholly 
Without  reftrainc.  And  though  a  great  part  of 
mankind  are,  by  the  force  of  renfon  and  natural 
confcience,  by  education,  by  circumftances  in  pro- 
vidence, and  th^  influence  gf  divine  grace,  in  fome 

mcafure 


Bhodof  CH  RISr.  225 

meafufe  preferved  from  fuch  extremity  of  vice  ; 
yet,  every  one,  who  is  capable  of  moral  a<5lion,  is 
guilty  of  moral  evil.  Every  one  is  more  orlefs  ittv^'a- 
ble,  of  an  oppoficion  to  that  pure  virtue  to  which 
the  gofpel  calls  us  ;  and,  that  he  hath  been  led  a- 
way  and  enticed  b/  the  allurements  and  temptati- 
ons of  a  vain  world.  In  many  things  we  offend 
all,  and  come  (hort  of  the  glory  of  God.  How 
melancholy  a  firuation  is  this  !  When  we  look 
into  ourfeives,  when  we  reflect  on  our  paft 
Jives,  what  a  leflbri  of  humiliation  may  we  learn  ! 
"When  we  look  into  another  world,  what  a  fcene  of 
terror  prefents  itfelf  to  our  minds  !  We  behold  a 
God  of  unfpotted  purity,  of  inflexible  juftice,  of  ir- 
refifliible  power — A  God,  who  is  the  righ'.eous  Go- 
vernor of  the  world,  and  who  hath  made  the  mod 
awful  declarations  againft  thofe  who  difobey  and 
affront  him.  Can  we  know  that  we  are  in  this  num- 
ber, and  not  tremble  for  fear  of  God  .''  and  not  with 
the  deepeft  foUicitude  make  that  enquiry.  What 
Ihall  we  do  to  be  faved  ?  Blefled  be  God,  this  is  an 
enquiry  we  may  m.ake  in  hope.  There  is  a  pofll- 
bility  of  our  deliverance  from  that  wretched  (late  to 
which  we  are  reduced  by  fin.  We,  who  are  too 
juftly  ftiled  enemies  to  the  blefled  God,  may  be  re- 
conciled by  the  blood  of  Chrift, 

Secondly,  How  fhould  the  wifdom  and  grace 
difcovered  in  the  fcheme  of  man's  redemption  fill 
«ur  hearts  with  admiration  and  pralfe  !     Man  had 

fallen, 


224  Redemption  by  the  ■^ 

fallen,  and  Teemed  loft  forever.  The  heavenly  ho(l& 
were  waiting  to  hear  our  condemnation,  and  the 
attendant  fpirits  flood  readj  to  execute  the  ven- 
geance of  an  offended  Deity.  They  knew  well 
that  God  could  not  contradid  himfelf,  or  dilhonor 
his  own  perfeftions ;  they  faw  no  way  in  which  he 
could  a(5t  like  a  wife  Governor,  fecUre  the  honor  of 
his  government,  and  pafs  by  the  tranfgrefTion  of  his 
law  ;  and  pronounced  our  deliverance  impoffible. 
But  the  God  of  heaven  pronounced  otherwife  I  I 
have  found  a  ranfom — one  who  is  able  to  fave— 
and  one  who  can  fave  without  the  leaft  infringe- 
ment on  the  rights  of  juftice — who  can  deliver 
from  the  curfe  of  the  law,  and  at  the  fame  time 
magnify  the  law  and  make  it  honorable — My  own 
Son  is  the  Saviour  ! — He  (hall  be  incarnate — He 
fhall  be  made  under  the  law — Ihall  obey  it's  pre- 
cepts—Ihall  fuffer  and  die  a  facrifice  for  fm — thus 
Ihall  he  redeem  them  by  his  blood — Ihall  deliver 
the  rebels  from  guilt  and  from  punilhment — (hall 
reinftate  them  in  my  favor — and  procure  for  them 
an  admifllon  into  thefe  manfions  of  reft  and  happi- 
nefs.  Heaven  ftood  amazed  at  the  wifdom  and 
grace  of  this  wonderful  plan  ! — The  heavenly 
arches  refounded  with  their  anthems  of  praife — « 
and  theblefi^d  inhabitants  fang  a  new  long,  "Glory 
to  God  in  the  highcft,  becaufe  there  is  peace  and 
good-will  towards  men."  And  ever  fince,the  angels 
have  been  prying  into  the  myftcries  of  redeeming 
love,  and   while  they   contemplate,    they  dilcern 

new 


"Bloodof  CHRIST.  225 

new  marks  of  wifdom — new  matter  for  admiration, 
joy,  and  praife.  Let  us  unite  with  them,  in  ad- 
miring and  adoring  this  ^ftonilhing  difplay  of  the 
divine  perfeftions.  If  the  angels  above,  rejoiced 
ac  the  news  of  a  Saviour  provided  for  man,  who 
could  only  have  a  more  diftanc  concern  in  this  e- 
vent  -,  fhall  not  we,  the  child  c  n  of  men,  rejoice 
and  be  exceeding  glad,  for  whofe  immediate  benefic 
this  Saviour  was  provided — who  are  by  the  media- 
tion of  Chriil  refcued  from  the  loweft  mifery,  and 
raifed  to  the  hope  of  a  blelTed  immortality  !  Great 
was  the  infelicity  which  fin  had  brought  upon 
man  :  Great  is  the  falvation  which  Chrift  hath  pur- 
chafed  for  him.  A  difpenfation  this,  which  wc 
ought  to  review  with  the  clofeft  attention,  and  to 
improve  with  the  greateft  diligence. 

We  fee  the  glory  of  God  in  the  works  of  creati- 
on, and  of  providence  ;  but  He  hath  given  the 
brighteft  view  of  himfelf  in  the  work  of  redempci- 
on.  Here  we  fee  unfpotted  purity,  perfeft  redi- 
tude,  and  boundlefs  goodnefs,  reconciled  and  glo- 
rified. What  exalted  ideas  ought  we  to  entertain 
of  the  infinite  wifdom  of  that  Being,  who  could 
thus  bring  good  out  of  evil,  and  derive  glory  even 
from  that,  which,  in  itfelf,  is  mod  difpleafing  and 
difhonorable  to  him  ! 

Let  us  give  glory  to  him,  who  hath  loved  a  fin- 
Tul  world,  and  fcnt  his  only   begotten  Son  upon  a 

F  f  defign 


22-5  Redemption  hy  the,  Szc, 

dePign  {o  full  of  grace  and  benevolence. — Let  us  he 
thankful  and  bleis  his  name,  that  the  word  offal- 
vation  is  fent  to  us,  and  that  we  hear  offers  of  peace 
and  reconciliation. — Notwithftanding  all  Chrift  hath 
done,  we  cannot  be  faved — we   cannot   partake  of 
that  bleflednefs  which  is    promifed    through    him, 
unlefs  we  believe  the  truths,    and  pradlife  the  pre- 
cepts of  the  goipel. — We  are  guilty  of  the  bafeft 
ingratitude,  and  expofe  ourfelves   to   the  mofl  ag- 
gravated punifliment,   if  we  do  not  hearken  to  the 
reafonable  propofals  made  to  us. — Let  us  immedi- 
ately accept  of  Chrift  and  the  blefTings  which  he  of- 
fers,— We   may   exped  to  find  much  oppofition 
from  our  corrupt  hearts,   many  obje6lions  will  na- 
turally arife  in  our  minds,    againft  the  way  of   fal- 
vation  by  Jefus  Chrift,     But  we  ought  carefully  to 
fupprefs  all  oppofition, and  to  filcnce  every  obje6li- 
on.     The  gofp«l  will  always  furnifti  us  with  argu-' 
ments  every  way  fuificient. — The  more  we  contem- 
plate ir,  the  more  furprizing  manifeftations  of  di- 
vine wifdom  and  goodnefs  will  open    to   us. — An- 
gels, who  excel  in  wifdom,  could  fee  enough  to  ex- 
cite their  praife.     It  is  bccaufe   we  have   not  the 
knowledge  and  purity  of  angels,  if  we  do  not  join 
with  them  in  their  joyful   afcription.s  to  him   who 
fittcth  upon  the  throne,  and  unto  the  Lamb  for 
ever  and  ever. 


SERMON^ 


S,£.R  M.P.N     X. 


'The  Conneclion  between  the  Duties  and  Com- 
forts of  Religion. 


Acts    IX.    31. 


Walking  in  the   fear    of  the 

Lord,  and  hi  the   comfort   of  the 
Holy  Ghoft. 


IN  this  chapter  we  have  an  account  of  Saul's  fud- 
den  and  miraculous  converfion.  The  verfe 
which  contains  the  text  mentions  the  happy  efFecl 
of  this  furprizing  event.  "  Then  had  the  churches 
reft  throughout  alljudea,  and  Galilee,  and  Samaria, 
and  were  edified."  They  were  confirmed  in  the 
truth  ;  and  by  a  wife  Improvement  of  their  outward 
peace  and  liberty,  they  made  progrels  in   holinels 

and 


22  8  The  Connexion  between  the 

and  In  comfort  ;  by  which  means  the  church  was 
greatly  increafed.  "  Walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghoft,  were 
multiplied."  Others,  obferving  their  holy  v/alk, 
and  that  blefled  peace  and  ferenity  which  they  en- 
joyed, were  induced  to  embrace  chriflianity  •,  rea- 
fonably  concluding  that  to  be  the  bed  religion, 
which  influenced  it's  votaries  to  lead  fuch  holy  and 
unblameable  lives,  and  which  afforded  them  fuch 
obfervable  comfort  and  fatisfadion  of  mind. 

It  is  propofed,  at  this  time,  to  confider  thofc 
two  claufes  which  were  firft  recited,  not  as  they 
are  related  to  the  context,  but  as  they  ftand  con- 
neded  with  each  other.  It  is  not  without  defign, 
that  the  fear  of  the  Lord  and  the  comfort  of  the 
Holy  Ghoft  are  thus  placed  together  by  the  facred 
writer.  It  plainly  teaches  us,  how  thefe  chriftians 
attained  to  that  peace  of  mind  which  is  here  afcrib- 
cd  to  them,  and  which  had  fuch  happy  influence 
on  thofe  who  beheld  them.  They  firfl:  walked  in 
the  fear  of  the  Lord,  and  then  in  the  comfort  of 
the  Holy  Ghoft.  And  this  is  the  way,  in  which 
only,  chrifl:ians  in  all  ages  are  to  exped  the  com- 
forts of  religion.         Agreably,  we  fliall  endeavor, 

Firft,  Toilluftrate  the  phrafes  here  u fed  j  which 
will  naturally  lead  us  in  the 

Second  place,    To  obferve  the  conne6lion  there 
is  between  the  duties  and  comforts  of  religion. 

..  The 


T^uties  and  Comforts  •f  Religion^  229 

The  firft  thing  propofed/is,  to  illuRrate  thephra- 
ies  ufed  in  the  text.  "  Walking  in  the  tear  of  the 
Lord,  and  in  the  comfort  ©f  the  Holy  Gholl," 


Firfl,  We  are  to  fay   what   it  is  to  walk  in  the 
fear  of  the  Lord. 

Fear,  in  it's  original  meaning,  is  a  pafllon  of  tite 
mind,  arifing  from  an  apprehenfion  of  evil.  Agrea- 
bly,  the  fear  of  the  Lord,  in  fcripture,  fomctimes 
fignifies  the  uneafinefs  which  a  finner  feels,  who  is 
confcious  that  he  hath  offended  God,  and  is  appre- 
henfive  of  the  punifhment  which  God  hath  threat- 
ned.  But  the  phrafe  is  not  always  to  be  taken  in 
fo  harfli  a  fenfe.  There  is  a  fear  of  God  which  is 
confiftenc  with  the  highefl  love,  and  which  they 
may  exercife,  who  do  not  confider  God  as  an  angry 
Judge,  but  as  reconciled  to  them  through  Jefus 
Chrifl,  and  fuftaining  the  charadter  of  a  kindFriend 
and  tender  Father.  Their  fear  is  ftill  exercifed  a* 
bout  fin,  but  they  are  not  fo  much  affeded  with 
the  penal  confequences  annexed  to  it  by  a  holy  and 
jull  God, as  with  it's  own  evil  nature  ;  they  confider 
it  as  wrong  in  itfi^lf,  and  an  aft  of  ingratitude  to 
that  Being, who  is  ever  confulting  the  happinefs  of 
his  creatures.  They  fear  to  difpleafe  him,  becaufe 
they  love  him,  and  defire  an  inrereft  in  his  love. 
This  fear  proceeds  fr©m  a  belief  of  his  perfedions  — 
a  perfuafion  of  his  right  to  govern  thofe  to  whom 
he  hath  given  being,  and  ^  capacity  cf  ailing — • 


230  ^^^  CcnneSlion  helween  ihs 

a  fenfe  of  the  great  things  he  hath  done  for  them,, 
and  the  hope  that  he  will  do  more.  Such  a  fear  as 
this  would  keep  men  from  the  commiflion  of  fin, 
even  tho'  God  had  annexed  no  punifliment  to  it. 

By  the  fear  of  the  Lord  in  fcripture,  we  are  of- 
ten to  underftand,  not  only  the  principle,  but  the 
effefl  which  it  has  on  our  hearts  and  lives.  Where 
there  is  fuch  a  holy  reverential  fear  of  God,  it  na-' 
turally  tends  to  univerfal  holinefs  and  obedience. 
Therefore  the  fear  of  the  Lord  is  frequently  put 
for  the  whole  of  religion,  both  principle  and  prac- 
tice. "  Behold,  the  fear  of  the  Lord,  that  is  wif- 
dom,  and  to  depart  from  evil  is  underftanding.**  -{- 
The  fear  of  theLord  is  here  explained  by  departing 
from  evil,  which  is  the  character  of  the  truly  good 
man.  In  like  manner,  thepfaimift  fays,  "  Come  ye 
children,  hearken  unto  me,  I  will  teach  you  the  fear 
of  the  Lord."  J  I  will  teach  you,  how  you  may 
ferve  God  and  be  happy  with  him.  By  the  fear  of 
the  Lord  in  our  text,  we  are  then  to  underftand  ihc 
whole  of  religion  and  virtue. 

Walking,  in  fcripture  language,  denotes  the  ge- 
neral courfe  of  our  lives.  When  this  term  is  con- 
nected with  our  moral  condud,  it  fignifies  a  habit 
or  courfe  of  adion.  Thus  the  kino;s  of  Ifrael  are 
fiid  to  walk  in  the  ways  of  Jeroboam,  that  is,  they 
lived  in  the  commiflion  of  thofe  fins  which  he  in- 
troduced. 
I  Job  28.  2?,  :J  Pfa.  34.  II. 


■t 


Duties  and  Comforts  of  Reiigion.  231 

troduced.  We  read  alfo,  of  walking  In  the  flatutcs 
of  the  Lord,  by  which  is  intended  a  courfe  of  life 
a«yreable  to  them.  So,  when  it  is  faid  in  our  text 
of  the  churches  of  Chrifl,  that  they  walked  in  the 
fear  of  the  Lord  after  Saul's  converfion,  it  intends 
that  they  were  under  the  influence  of  religion  ;  that 
they  lived  in  fome  degree  anfwerably  to  their  chrif- 
tian  charadler  and  profefllon,  praLlifing  every  duty 
which  Chrift  their  Lord  required  ot  them. 

This  it  is  to  walk  in  the  fear  of  the  Lord.  They 
who  come  up  to  this  chara6ler  have  an  habitual 
fenfe  of  the  being  and  attributes  of  God  ;  they 
confider  themfelves  as  ever  in  his  prefence  and  un- 
der his  infpedlion,  and  endeavor  in  their  whole  con- 
verfation  to  pleafe  and  glorify  him.  They  view 
the  perfedtions  of  God  as  they  are  manifefted  by 
Jefus  Chrift,  and  carefully  attend  to  thofe  difcove- 
ries  they  have  of  the  glorious  God  in  the  gofpel, 
in  which  there-  are  the  kindeft  offers  of  afllitance, 
the  ftrongeft  aflurance  of  acceptance,  and  the  high» 
eft  incentives  to  obedience.  The  fear  of  the  Lord 
is  a  powerful  principle  of  adion  in  their  fouls,  it 
moves  them  to  all  adls  of  piety  and  devotion,  and 
to  regard  every  intimation  •of  his  will;  it  leads 
them  to  an  entire  fubmiffion  to  Jefus  Chrift,  to 
whofd  character  and  miffion  God  hath  borne  the 
fulleft  teftimony  ;  it  excites  them  to  do  juftly  in  ail 
theirdealings  with  mankind  ;  to  iliew  mercy  to  thofe 
Vho  need  their  help  j  and  to  walk  humbly  before 
»  God 


232  'I'he  Connexion  between  tht 

God  and  man.  Senfiblc,  that  they  often  do  amlfs, 
and  always  come  fliort  of  their  duty,  they  are  fre- 
quent in  their  a6ts  of  faith  and  repentance.  They 
rely  on  the  merits  of  Chrift  for  pardon,  and  on  his 
Spirit  to  enable  them  to  corred  what  hath  been  a- 
mifs.  They  labor  to  grow  in  grace,  and  aim  at 
the  higheft  degrees  of  virtue  and  holinefs.  In  fine. 
They  who  fear  the  Lord  look  to  the  end  of  things, 
they  believe  a  future  ftate  of  rewards  and  punifh- 
ments,  they  think  of  the  account  they  muft  give 
up  to  their  Judge  :  They  humbly  hope  he  will  ap- 
prove their  inward  piety  and  the  uprightnefs  of 
their  hearts,  and  contemplate  with  joy  and  grati- 
tude on  the  glory  which  will  then  be  revealed;  but, 
at  the  fame  time,they  expe6t  none  of  the  great  and 
good  things  promifed,  on  account  of  their  own 
works  of  righteoufnefs,  but  look  for  the  mercy  of 
God  through  our  Lord  Jefus  Chrift. 

Secondly,  "We  are  to  enquire  what  it  is  to  wa!k 
in  the  comfort  of  the  Holy  Ghoft. 

The  ways  of  religion  arc  faid  in  fcripture  to  be 
*'  ways  of  pleafantneis  and  .all  her  paths  peace." 
The  chriftian  life  is  reprefcnted  as  a  life  of  quiet,  of 
comfort,  of  joy.  "  Great  peace  have  they  that 
^ove  thy  law,  and  nothing  fhall  offend  them."  Oitr 
Lord  promifes,  "  Come  unto  me,  and  I  will  give 
you  reft."  We  read  in  one  p]  ace  of  "  the  peace 
of  God  which  pafiethall  underftanding,"in  another 

of 


'huties  and  Comforts  of  Religion'^  i^^ 

of  "  rejoicing  with  joy  unfpeakable  and  full  of  glo- 
ry.'* It  is  a  dire(5lion  given  to  the  Philippians, 
*'  Rejoice  evermore."  One  would  think  from 
fuch  expreffions,  that  chriftians  were  to  be  free  from 
all  troubldjfthat  they  were  to  meet  with  no  dark- 
nefs  or  perplexity,  but  to  enjoy  uninterrupted  peace 
and  reft  ;  that  they  would  have  fome  degree  of  tha 
bleffednefs,  as  well  as  the  dlfpofition  of  heaven^ 
while  they  continued  upon  earth.  Whereas  it  is 
far  otherwife.  We  ofien  fee  chriftians  in  trouble 
like  other  men  ;  not  only  exercifed  with  the  forrows 
and  afflidlions  of  life,  which  they  can  well  enough 
bear  if  they  have  inward  comfort?.  "But  they  com- 
plain that  God  hideth  himfelf  from  them  ;  they 
have  no  tokens  of  his  love  j  they  have  diftrelTing 
fears  and  doubts  about  the  ftate  of  their  own  mind** 
and  can  derive  no  comfort  from  the  great  and  pre- 
cious promifes  of  the  gofpel.  This  is  a  moft  cer- 
tain fa6l,  which  greatly  perplexes  weak  and  teridet* 
minds  -,  and  gives  occafion  to  perfons  of  libertine 
principles  to  reproach  religion,  as  if  it  deftroyed 
all  peace,  inftead  of  affording  that  delight  arid  fatis- 
faflion  which  we  are  taught  to  expefl*  Vv'here, 
fay  they,  is  the  bleffednefs  ye  fpake  of  ?  or  v/hac 
profit  fhall  we  have  if  we  be  cleanfed  from  our  fin  ? 

But  they  labour  under  a  great  miflake,  who  think 
that  the  darknefs  &  perplexity,  which  good  chriftiana 
are  exercifed  with,  is  the  genuine  effect  ct  religion^ 
PofTibly,  men,  whofe  lives  are  only  one  continued 


234  51'^  Connexion  let  ween  ihi  ""■ 

ferics  of  dlfTipation  and  pleafure,  or  who  are  over- 
whelmed wuh  the  cares  and  hurries  of  the  world, 
may  not  be  difturbed  v/ith  fuch  doubts  and  fears. 
It  is  not  likely,  that  they  who  do  not  meditate  on 
God  at  all,  will  have  any  concern  to'^Plin  his  fa- 
vor J  or,  that  they  who  never  think  of  futurity 
will  be  afraid  of  future  evils.  An  attention  to  the 
truths  of  religion,  a  belief  of  the  perfections  of 
God,  a  fenfe  of  the  worth  of  our  fouls  and  the  dan- 
ger of  their  being  loft  forever,  a  confcioufnefs  of  the 
weaknefs  and  treachery  of  our  hearts,  a  high  efti- 
niation  of  fpi ritual  blelTings,  and  a  fear  of  a  miftake 
in  a  matter  of  futiih  importance,  may  bs  the  occafi- 
ot  great  uneafinefs  to  our  minds. 

But  it  doth  not  follow  from  hence,  that  religion 
tends  to  deprive  us  of  any  rational  folid  fatisfatftion, 
of  any  peace  which  we  ought  to  defire.  That  eafe 
which  ungodly  men  fecm  to  enjoy,  proceeds  from 
an  inattention  and  ftupidity  which  are  quite  unbe- 
coming creatures  capable  of  thought  and  refledi- 
on  :  And  however  they  afFe<fl  to  appear,  it  is  fel- 
dom  that  any  are  lb  hardened  in  vice,as  not  to  have, 
at  times,  an  awful  fenie  of  the  being  and  perfedli- 
ons  of  God,  and  a  dread  of  that  account  they  muft 
give  to  him  of  their  condufl  in  life. — That  horror 
nnd  diftrefs,  v/hich  chriilians  fometimes  feel,  may- 
proceed  from  a  natural  fearfulnefs  and  diffidence— 
irorn  a  diftempered  body — from  ignorance  of  the 
ilo^trines  and  truths   of  religion — from  miftaken 

motions 


Dutlss  and  Comforts  of  Religion.  235- 

notions  about  their  own  integrity — or  from  the  fug- 
geftions  of  a  bufy  adverfary.  But  in  all  thefe  cafesj 
their  difquietude  is  not  to  be  attributed  to  religion, 
it  is  diredly  contrary  to  the  gofpel  of  Chrift  -,  a 
flcilful  guide  would  by  no  means  encourage  fuch  a 
dark  and  gloomy  temper,  but  would  fet  himfelf  to 
yeafon  them  out  of  apprehenfions  fo  difhonorable  to 
God,  and  injurious  to  their  own  fouls.  There  is  no 
religion  in  being  melancholy  and  hopelefs,  oHn 
yielding  to  the  temptations  of  him  who  is  ^^^'^flBr 
ing  to  ruin  and  deftroy  us.  Perturbation  or  dejecli- 
on  is  no  duty,  though  it  may  be  occafioned  by  that 
»?hich  is  right  and  fit,  a  confcious  fenfe  of  guile. 

But  tlibugh  a  convidion  of  cur  fmfulnefs  and 
guilt  may  juilly  difreft  our  minds,  and  excite  fear 
and  anxiety  ;  yet  certainly,  the  religion  of  Chrid 
affords  confideration  fuiiicient  to  quiet  and  compofe 
us  :  And  it  is  becaufe  it  doth  not  operate  in  us  as 
it  ought,  that  it  ever  fails  of  this  effec!;!:.  Pcrfe6t 
love  cafteth  out  fear  •,  and  it  is  becaufe  our  know- 
ledge and  grace  are  fo  imperfect  •,  th;\t  our  fears 
are  fo  prevalent.  Whatever  exceptions  wc  may 
make  in  favour  of  melancholy  tempted  pcrfons  v 
the  general  reafon,  that  religion  doth  not  afford 
chriflians  n;ore  peace  and  fatisfa6lion  is,  becaufe 
they  have  fo  little  religion,  fo  little  of  the  fpirit  of 
chriHianity  in  the  courfe  of  their  lives.  In  the  gof- 
pel of  Chrifl  there  is  a  happy  foundation  for  peace 
and  refl,  but  b/  fome  tnlll»;ke  or  negkil  of  their's 
thev  mifs  gf  it.  It 


^3^  '^hs  Connexion  hetween  ths- 

It  is  not  eafy  to  conceive,  how  there  could  have 
been  a  fcheme  more  wifely  adapted  to  afford  relief 
and  eafe  to  the  mind  of  man,  than  we  have  in  the 
religion  of  Jefus. — Have  we  offended  God,  vio- 
lated his  lav/,  and  expofed  ourfelves  to  his  difplea- 
lure  ?  The  gofpel  affures  us  that  the  King  of  hea- 
ven is  a  mt:rciful  King  ;  that  God  may  be  juft  and 
ycc  juftify  the  ungodly  ;  and  that  there  is  no  con- 
cl|«iation  to  them  which  are  in  Chrift  Jefus,  who 
-^W  not  after  the  flefh,  but  after  the  Spirit. — Are 
"we  weak  and  finful,  and  quite  infufiicient  to  com- 
ply with  the  kind  and  reafonable  requirements  of 
the  gofpel  ?  We  have  a  fountain  of  grace  fet  open, 
to  which  we  may  apply  with  freedom,  and  from 
which  we  may  derive  conftant  fupplies  ;  "  I  can  do 
all  things,"  fays  the  holy  and  humble  apoftle, 
*'  through  Chrift  which  ftrengthneth  me". — If  thro* 
grace  we  are  enabled  to  believe  in  Chrift,  to  repent 
of  our  fins,  and  to  obey  the  gofpel,  the  moft  great 
and  precious  promifes  are  made  to  us — -promifes  of 
blefiings  moft  valuable  and  important  in  their  na- 
ture, and  eternal  in  their  duration.  Nothing  can 
be  greater,  nothing  can  be  better,  than  the  things 
"which  God  hath  provided  for  finners,  and  which 
are  propofed  to  them,  as  objedls  of  their  faith  and 
diligent  purfuit,  in  the  gofpel  of  Chrift- — The  favor 
and  love  of  God — a  conformity  to  him  in  holinefs-— 
an  afpjrance  of  every  thing  good  and  defirable  in 
this  world,  and  of  a  bleffed  ftate  of  immortality  in 
another.  What  can  the  chriftian  defire  more  ? 
what  can  he  have  more  ?  A  believer  in  Chrift  hath 


J)uties  and  Comforts  §f  Religion^  H^f 

z  univerfal  grant  of  every  thing  necefifary  to  his 
happinefs.  "  All  things  are  your's,"||  fays  the  ap6f- 
tle,  all  things  are  defigned  and  ordered  for  your  ad- 
vantage. Well  therefore  may  the  chriflian  rejoice 
even  with  joy  unfpeakable  and  full  of  glory. 

Shall  not  he  rejoice,  who,  though  confcious  of 
innumerable  faults  and  follies  which  juftly  cxpofed 
him  to  the  vengeance  of  an  almighty  Deity,  hath 
reafon  to  think  that  his  fins  are  forgiven,  that  his 
tranfgrefTion  is  covered,  that  God  will  remember 
no  more  what  he  hath  done  amifs,  and  that  his  fins 
will  never  rife  up  in  judgment  to  condemn  him  ? 
—-Shall  not  he  rejoice,  who  was  once  in  a  ftate  of 
fpiritual  death,  and  under  the  government  of  his 
lulls  and  pafTions,  but  now  finds  a  blefifed  change 
in  himfelf,  that  he  has  a  fupreme  regard  to  God,  a 
love  of  virtue,  and  a  defire  to  do  that  which  is  right 
and  fit,  that  he  hath  fome  little  refemblance  of  the 
Deity,  which  '  is  the  true  perfe6lion  of  man,  and 
lays  a  foundation  for  his  higheft  happinefs  ? — May 
not  he  rejoice,  who  was  once  a  child  of  wrath,  be- 
caufe  a  child  of  difobedience,  but  is  now  adopted 
into  the  family  of  God,  fuftains  the  relation  of  a 
fon  to  the  Lord  of  heaven  and  of  earth,  and  of  con- 
fequence  is  an  heir  of  all  thofe  good  things  which 
God  hath  prepared  for  them  that  love  him  ? — May 
not  he  rejoice  who  can  look  upon  the  eternal  Je- 
hovah as  his  Friend,  his  Father,  and  his  Portion  ; 
who  is  allowed  to  confider  every  difpenfation 
11  I  Cor.  3.  2.  of 


i 


tjJ  S'h  Conm^ion  between  tht 

of  divine  providence,  as  ordered  in  covenant  love  i 
who  knows  that  even  the  afflidtions  of  this  prefenc 
life  fhall  work  for  his  good,  and  are  fent  to  make 
hint  wifcr  and  better  ? — ^Hath  not  that  man  a  rea- 
fonable  foundation  of  joy,  who  is  aflured  of  fup« 
|>ort  in  every  trial,  of  affiftance  in  every  difficulty, 
of  protedion  in  every  danger,  and  of  relief  in  every 
diftrefs  F-^May  not  he  rejoice,  who,  though  he 
knows  that  he  muft  fubmit  to  the  king  of  terrors, 
can  look  upon  death  as  difarmed  of  his  {ling,not  as 
an  enemy,  but  as  a  friend,  4  friend  fent  to  put  an 
end  to  his  trials  and  conflids,  and  to  place  him  be- 
yond the  reach  of  forrow  and  of  trouble  ? — Shall 
not  he  rejoice,who  can  look  forward  to  the  glorious 
morn  of  the  refurredion,  when  this  mortal  Ihall  put 
on  immortality,  and  this  corruptible  (hall  put  on  in» 
corruption,  and  death  lliall  be  fwallowed  up  in  vic- 
tory ? — In  fine,  (hall  not  he  rejoice,  who  can  look 
on  heaven  as  his  home,  as  his  certain  inheritance  j 
who  can  view  the  reft  which  remains  for  the  peo- 
ple of  Gad,  as  defigned  for  him  -,  who  can  think 
with  holy  confidence,  of  being  free,  not  merely 
from  the  trials  and  difficulties  of  life,  but  from  his 
own  faults  and  follies,  from  every  remainder  of  mo- 
ral evil  ;  who  is  affured  that  he  fhall  be  admitted 
to  the  beatific  vifion  and  enjoyment  of  God,  in 
whofe  favor  is  life,  and  whofe  loving  kindnels  is 
better  than  life  ?  This  is  part  of  that  blelTednefs 
which  God  hath  provided  for  them  that  love  him; 
but  how  little  a  portion  is  heard  of  it  ?  And  (ball 

noc 


X>iifiis  and  Comforts  of  RtUglon,  254 

not  one,  who  is  heir  of  fo  great  blefiedncfs,  have 
his  heart  dilated  with  joy  and  gratitude  ? — ^If  a  con- 
demned malefaftor  fhould  not  rejoice  at  the  r.ews 
of  a  pardon — If  one  feized  with  a  dangerous  illnefs 
fhould  be  calm  at  hearing  of  a  certain  cure — Wc 
fhould  all  be  aftonifhed  at  their  infenfibility,  (and 
yet  there  may  be  good  reafons  why  either  of  thcfe 
Ihould  not  be  pleafed  with  fuch  an  event).  Should 
we  not  have  greater  reafon  to  wonder,  if  one,  who, 
of  an  enemy,  is  made  a  friend  of  God  ;  if  one,  who, 
of  an  heir  of  hell,  is  made  an  heir  of  heaven,  (hould 
feel  no  pleafing  emotion — fhould  be  infenfible  of 
hishappinefs?  The  men  of  the  world  rejoice,  when 
earthly  good  things  are  increafed,  they  take  plea- 
fure  in  the  vain  and  empty  enjoyments  of  this  life  y 
how  much  more  reafon  hath  he  for  comfort  and  fa- 
tibfaftion,  who  is  a  partaker  of  fpiritual  bleffings, 
and  is  pofTeficd  of  durable  riches  and  righteoufnefs! 
Well  may  the  chriHian,  with  the  pious  pfalmift, 
defpife  and  in  a  fenfe  renounce  every  other  obje(5l', 
and  triumph  in  God,  "  Whom  have  I  in  heavea 
but  thee  ?  and  there  is  none  on  earth  that  I  defire 
befides  thee.  My  flefli  and  my  heart  faileth,  but 
God  is  the  llrength  of  my  heart,  and  my  portion 
for  ever." 

Nor  are  we  obliged  only  to  fay,  that  the  chriftian 

hath  reafon  to  rejoice.     BlefTed  be  God,  there  have 

.   been  thofe  who  have  beeii  able  thus  to  rejoice  in 

<jod  their  Saviour.    If  we  look  into  the  hiitory  of 

the 


24<3  The  ConneSfion  letween  thd 

the  afls  of  the  apoftles,  we  there  fee  the  influences 
of  religion,  and  to  what  a  noble  height  it  is  capa- 
ble of  raifing  the  mind  of  man'. '  With  what  chear- 
fulnefs  did  they  part  with  their  eftates,  and  lay  the 
money  at  the  apoftle's  feet   !    With  what  patience 
did  they  bear  the  fpoiling  of  their  goods,   and  the 
torture  of  their  bodies  !     They  rejoiced  that  they 
were   counted   worthy  to  fufFer  Ihame  for  the  fake 
of  Chrift,  and  in  the  caufe  of  truth.   They  preach* 
ed  the  dodlrine  of  a  crucified  Saviour,  with  free- 
dom and  intrepidity,  in  places  of  the  greateft   po' 
litenefs,  and  in  the  midft  of  ridicule,   perfecution, 
and  danger.  They  were  fcourged  j  they  were  mock* 
ed  ;  they  were  bound  ;  they  were  imprifoned ;  they 
were  deftitute  •,  they  were  afBifted  ;  they  were  tor- 
mented ;  they  were  treated  like  the  off-fcouring  of 
the  earth  ;    but  none  of  thefe  things  moved  them, 
neither  counted  they  their  lives  dear,  fo  they  might 
finilh  their  courfe  with  joy.    Religion  carried  them 
above  all  •,  they  could  look  down  with  contempt  on 
the  frowns  and  flatteries  of  the  world-,  and  triumph 
even  in  the  agonies  of  death.     Knowing  that  God 
was  their  friend,  they  little  minded  who  was  their 
enemy.  They  remembered  that  this  world  was  not 
their  home,  and  were  very  willing  to  leave  it.    They 
had  a  profped  of  a  blefled  fl:ate  of  perfedion  after 
this  life,  and  earneftly  deflred  an  admifllon  into  it. 
They  had  inward  peace  in   the  midft  of  outward 
trials ;  and  anticipated  the  joys   of  heaven  by  the 
comforts  they  enjoyed  on  earth, 

Nor 


Duties  and  Comforts  of  Religion^  24#* 

Nor  was  this  happy  efFedl  of  chriftianity  peculiar 
to  the  firft  age  of  the  church.  Indeed  it  is  likely, 
God  doth  in  times  of  perfecution  afford  fome  un- 
common dilcoveries  of  himfelf,  and  fome  fpecial 
f^elibation  of  the  joys  of  a  future  ft^te,  to  prepare 
th^e  minds  of  good  men  for  extraordinary  fufFerings, 
and  to  animate  them  to  perfevere  in  the  caufe  of 
true  religion.  It  may  reafonably  be  fuppofed,  that 
this  was  the  cafe  when  chriftianity  made  it's  firft 
entrance  into  the  world,  and  the  profeflbrs  of  it 
met  with  fo  many  obftacles  and  fo  great  tempta- 
tions. But,  God  be  praifed,  religion  has  had  it's 
comforts  at  all  times  ;  and  there  have  been  found 
thofe  in  every  age  of  the  church,  who  have  been 
enabled  to  live  above  the  world  while  they  have 
lived  in  it  ;  and  have  gone  thro'  the  moft  trying 
fcenes  with  patience,  refignation,  and  joy.  There 
are  chriftians,  even  in  thefe  days,  who  can  on  good 
grounds  call  God  their  Father,  and  look  upon  them- 
felves  under  his  gracious  covenant  care  ;  who  can 
think  of  death  with  comfort  and  ferenity  •,  and  re- 
fign  their  fouls  into  the  hands  of  the  Redeemer, 
with  a  full  perfuafion  that  he  is  able  to  keep  that 
which  they  commit  unto  him  againft  that  day .— • 
Yqu  are  not  to  think,  my  brethren,  that  they  who 
freely  fpeak  of  the  comforts  of  religion  are  the  on- 
ly ones  who  enjoy  them.  Many,  having  other  fen- 
timents  of  what  is  right  and  proper,  are  very  cau- 
tious how  they  declare  the  fecret  tranfa<5lions  of 
their  fouls,  who  yet  do  not  come  at  all  behind  the 
Others,  eiiher  in  the  degree  of  their  goodnefsj  or  in 
II  h  the 


±42  The  Conne5fion  between  the,  &c. 

the  peace  which  flows  from  it ;  and  would,  if  they 
tho't  they  were  called  pf  God  to  do  it,  publicly  bear 
their  tcftimony  to  the  truth  of  religion  from  what 
they  have  felt  of  it's  influence.  We,  who  are  fr^ 
quently  called*  to  vifit  fick  and  dying  beds,  witn 
pleafure  find  many  who  have  long  before  this  im- 
portant period  devoted  themfelves  to  God  ;  and 
can  appeal  to  the  great  Searcher  of  hearts  that  they 
have  fincerely  defired  to  ferve  him.  Tho'  confcious 
of  innumerable  faults  imperfeflions  and  fins,  they 
can,  with  fome  degree  of  holy  confidence,  commit 
themfelves  into  the  hands  of  him  who  hath  loved 
them  and  given  himfelf  for  them  ;  and  are  able,  in 
the  near  view  of  eternity,  to  teftify,  that  religion 
yields  a'  peace  which  the  world  cannot  give  or  take 
away — a  peace,  which  they  have  long  enjoyed,  tho' 
the  enjoyment  was  never  known,  except  to  God 
and  their  own  fouls.  But  whether  the  inftances  of 
thofe  who  have  experienced  the  comforts  of  religi- 
on are  many  or  few,  is  not  fo  much  to  our  prefent " 
purpofe — If  there  are  any,  it  proves  that  religion  is 
capable  of  yielding  peace  and  fatisfadion  to  the 
mind  of  man — that  it  affords  confiderations  which 
a;e  a  reafonable  foundation  of  comfort — and  that 
ii:  is-poffible  to  attain  this  great  blefling.  If  this  is 
the  cafe,  the  defe<5t  is  not  in  religion,  but  in  them- 
felves, when  chriflians  are  defl;jcute  of  it — it  is  owing 

»to  fome  negled  or  fault  of  their  own. In  what 

fcnfe  this  is  the  comfort  of  the  Holy  Ghoji   we  fliall 
endeavor  to  fl^.ow  in  the  next  difcourfe, 

SERMON 


SERMON     XL 

The  Connexion  between  the  Duties  and  Com- 
forts of  Religion.    - 


Acts    IX.    31. 

'Walking  in  the   fear   of  the 

Lord,  and  in  the   comfort    of  the 
Holy  Ghoft, 

THE  point  now  before  us  is  to  iliovv,  in  what 
fenfethat  peace  of  mind  which  religion  tends 
to  infpire  is  denominated  the  corafort  of  the  Holy 
Ghoft.  ^'j  this  exprelTion  we  are  toimderftand  thac 
thi.s  glorious  and  divine  Perfon  is,  one  way  or  ano- 
ther, the  Author  of  that  peace  which  chriftiars 
enjoy.  And  it  is  afcribed.to  him  from  thefc  feve- 
ral  confiderations — As  the  Spirit  of  God  hath  in 
the  v/ord  exhibited  the  marks  of  grace,  and  taugh.i 
us  what  are  the  proper  grounds  of  religious  com- 
fort  and  peace^ — As  the  Spirit  produces  that  holy 

temper 


2  44  ^"^^  Conne5fion  between  the 

temper  and  ftrengthensto  that  right  condu6t,  which 
the  fcripture  makes  the  mark  or  evidence  of  a  good 
itate  towards  God — And,  as  He,  by  enlarging, 
ftrengthening,  and  enlightning  our  minds,  enable^ 
us  to  difcern  thofe  gracious  fruits  and  efFe6ts  which 
he  hath  produced  in  us. 

Firfl:,  The  comforts  of  religion  are  afcribed  .to 
the  Holy  Ghoft,  as  this  Divine  Perfon  hath  in  the 
word  taught  us  what  are  the  proper  grounds  of  re- 
ligious comfort  and  peace.— The  chriftian's  joy  is 
»aoc  an  accidental  emotion  of  the  pafTions  •,  a  mere 
mechanical  elevation  of  mind ;  or  a  fudden  kind  of 
cafe  which  a  perfon  feels  he  cannot  tell  why,  nor 
for  what  reafon.  It  is  a  fober  rational  thing,  and  may 
be  defended  upon  all  the  principles  of  reafon  and  re- 
ligion. It  arifes  from  an  inward  perfuafion  that  we 
are  in  a'ftate  of  favor  with  God,  and  have  a  title  to 
all  the  blelTings  of  the  new  covenant.  Now  in  or- 
der to  determine  that  this  is  our  happy  ftate,  it  is 
neceflfary  we  fliould  know  upon  what  terms  we  may 
obtain  acceptance  with  God,  and  be  admitted  into 
his  favor.  We  cannot  know  this  v/ithout  an  ex- 
prefs  declaration  ;  becaufe  no  gracious  difpofition, 
no  act  of  obedience,  nor  any  courfe  of  holy  living, 
can  of  themfelvcs  give  U3  a  title  to  the  favor  of 
God,  and  to  that  immortal  ftate  of  happinefs  which 
the  gofpcl  reveals  and  offers.  This  title  is  confer- 
red only  by  the  promifes  of  the  new-covenant. 
Neither  faith,  repentance,  nor  any  other  duty  or 

virtue 


Duties  and  Comforts  of  Religion,  245 

virtue  is  meritorious  of  the  divine  favor,  they  are 
conditions  of  falvation,  only  as  God  is  pleafed  to 
conne<5t  falvation  with  them.  God  who  was  not 
obliged  to  fave  us  at  all,  was  at  liberty  to  make  his 
own  terms  in  faving  us.  There  is  indeed  a  fuit- 
ablenefs  and  fitnefs  in  thofe  virtues  and  graces 
which  God  hath  made  the  condition  of  our  falva- 
tion i  but  that  fo  great  happinefs  is  connected  with 
them  is  owing  to  the  appointment  of  God,  and  the 
conftitution  of  the  covenant  of  grace.  Had  man 
repented,  believed,  'and  performed  all  other  a6t$ 
of  duty  which  the  gofpel  requires,  yet  had  there 
been  no  promife  annexed  to  them,  God  had  been 
under  no  obligation  to  bellow  eternal  life  and 
happinefs  upon  him.  Since  therefore  all  the  influ- 
ence, which  any  grace  or  duty  hath  in  our  falva- 
tion, is  derived  from  the  declaration  and  promife 
of  God  ;  we  mull  look  into  that  revelation  which 
contains  thefe  promifes  and  declarations,  to  know 
whether  we  have  an  intereft  in  them  or  nor.  If 
we  find  that  we  have  thofe  graces  wrought  in  us, 
which  the  fcripture  makes  the  marksof  God's  eledt, 
or  that  we  perform  thofe  duties  which  are  prefcrib- 
ed  in  the  word,  and  in  the  manner  which  is  there 
directed,  and  to  the  performance  of  which  the  pro- 
mife of  falvation  is  made,  we  may  rejoice  in  hope 
of  the  glory  which  fhall  hereafter  be  revealed  in  us. 
But  if  not,  if  we  cannot  find  thofe  tokens  or  evi- 
dences of  grace,  which  are  declared  in  the  fcripture ; 
whatever  elfe  we  find  in  ourfelves,  we  may  realbna- 

bly 


£4^  ^he  Connexion  between  tbt 

bly  conclude,  we  are  yet  alienated  from  the  life  of 
God,  and  are  deftitute  of  an  interell  in  the  great 
Mediator.  No  one  hath  authority  to  conftitute  any 
new  way  to  falvation.  There  is — there  can  be  no 
way,  but  that  which  God  hath  appointed — There 
can  be  no  terms  or  conditions  of  final  happinefs, 
but  thofe  which  are  determined  by  the  will  of  God 
—There  can  be  no  fatisfa(5lory  marks,  but  thofe 
which  he  hath  pointed  out  in  his  word,  or  which  by 
plain  confequence  are  deduced  from  them.  God 
hath  promifed  pardon  and  eternal  life  to  thofe 
who  believe  in  Chrift,  repent  of  their  fins,  and 
fmcerely  obey  the  gofpcl.  If  therefore  we  know 
that  we  have  believed,  repented,  and  fubmit- 
ted  to  the  divine  government,  we  may  be  confident 
that  v/e  are  in  a  (late  of  favor  with  God,  and  may 
enjoy  the  comfort  which  is  the  natural  effedl  of  fuch 
a  conclufion.  So  great,  indeed,  is  the  treachery 
of  our  hearts,  and  fuch  is  our  imperfection  in  faith 
and  holinefs,  that  it  is  not  an  eafy  thing  to  deter- 
mine whether  we  are  true  penitents,  or  whether  our 
fubmiffion  to  Chrift  is  fincere  or  not.  There  is  fo 
great  danger  of  our  making. a  miftake,  and  fo  ma- 
ny contrary  reafonings,  that  many  are  at  a  lofs  what 
to  think  or  judge  of  themfelves.  To  help  us  there- 
fore in  the  determination  of  our  ftate,  we  have  par- 
ticular rules  of  trial,  by  which  we  are  to  fearch  and 
examine  ouffelves.  Thus  for  inftance,  we  read  of 
fome,  that  God  purified  their  hearts  by  faith.  J  Do 
we  then  fuppofe  that  we  are  believers  in  Chrift  ? 
I  Ads  15.  9.  We 


Duties  and  Comforts  of  Religion.  247 

We  arc  to  enquire,  what  efFe(5l  our  faith  hath  on 
our  hearts,  whether  we  fee  the  moral  turpitude 
there  is  in  fin,  fo  as  that  we  defire  and  endeavor  to 
abftain  from  it  entirely  and  univerfally  ;  whether 
wc  fee  the  reafonablenefs  and  excellency  of  holinefs, 
fo  as  to  prefs  towards  a  perfect  conformity  to  the 
law  and  will  of  God.  Again,  it  is  faid,  "  we  know 
that  we  have  pafled  from  death  unto  life,  becaufe 
we  love  the  brethren.*'  f  We  are  to  enquire,  whe- 
ther we  have  univerfal  benevolence  to  mankind, 
and  a  fpecial  regard  to  thofe  who  bear  the  image 
of  God,  and  walk  agreably  to  his  commandments. 
Further  we  are  to  enquire,  whether  wc  are  meek 
and  patient,  forgiving  and  forbearing  ;  whether  we 
do  juftly,  love  mercy,  and  walk  humbly  with  our 
God  ;  whether  our  afFedions  are  placed  on  things 
above  and  not  on  things  on  the  earth  ;  whether  we 
grow  in  grace,  in  our  love  to  God,  in  our  regard 
to  Jefus  Chrift,  in  a  devour,  humble,  ferious,  chrif- 
tian  temper.  Thefe  are  fome  of  the  marks  which 
the  fcripture  gives  of  the  true  chriftian  •,  and  if  our 
confcience  bear  witnefs  that  they  are  to  be  found 
upon  us,  we  may  fafely  determine  that  this  charac- 
ter belongs  to  us.  "  If  our  heart  condemn  us  nor, 
we  have  confidence  towards  God,"  and  a  fcriptural 
foundation  for  comfort,  peace,  and  joy.  And  this 
comfort,  which  arifes  from  comparing  our  hearts 
and  lives  v»'ith  the  word  of  God,  may  properly  be 
called  the  comfort  of  the  Holy  Ghoft,  as  the  fcrip- 
ture was  given  by  infpiracion  of  the  bleiled  Spirit, 
t  I  John  3.  14.  Holy 


248  The  Connexion  between  the 

Holy  men  wrote  as  they  were  moved  by  the  Holy 
Ghoft.  Whatever  comfortable  words  we  find  there, 
or  whatever  comfort  we  derive  from  any  thing  that 
is  written  there,  may  fitly  be  called  the  comfort  of 
the  Holy  Ghoft.  For  had  not  the  Spirit  in  the 
word  declared,  what  the  conditions  of  the  covenant 
of  grace  are,  and  whatare  the  marks  of  God's  chil- 
dren, our  finding  ever  fo  many  graces  and  virtues 
would  not  have  been  a  juft  foundation  for  thit 
peace  and  reft,  which  a  conformity  to  the  chriftian 
rule  may  now  reafonably  afford  us. 

Secondly,  The  chriftlan's  comfort  may  be  afcri- 
bed  to  the  Holy  Ghoft,  as  the  gracious  difpofiti- 
ons  and  holy  converfation  which  are  the  proper  e- 
vidence  of  his  good  ftate,  are  the  fruit  and  effed  of 
the  Spirit's  influence  on  the  mind.  Under  the  laft 
head  we  have  proved,  that  nothing  can  be  an  evi- 
dence of  our  having  an  intereft  in  the  favor  of  God, 
but  what  is  declared  to  be  fo  in  his  word.  Now 
if  we  look  into  the  holy  fcriptures,  we  find,  that 
men  are  reprefented  as  finners,  tranfgreflbrs  of  the 
law,  and  under  a  fentence  of  condemnation — Wei 
are  told,  that  God  is  in  Chrift  reconciling  the  world 
unto  himfelf,  not  imputing  to  them  their  trefpafies: 
They  who  were  funk  into  the  lo  weft  depths  of  mifery 
are  raifed  to  the  higheft  hopes.  But  it  is  plain  from 
the  oracles  of  truth,  that  before  men  can  have  any 
title  to  the  bleflednefs  promifed  in  the  gofpel,  it  is 
aecelTary  they  ftiould  pais   through  a  great  moral 

change. 


Duties  and  Comforts  of  Religion.  i^^ 

change,  or  that  the  powers  and  faculties  of  their 
minds  (hould  be  renewed  with  refpefl:  to  moral  good 
and  evil.  So  great  is  this  change,  that  it  is  called 
a  new  creation,  and  they  who  experience  it  are  faid 
to  be  new  creatures  ;  the  meaning  is,  they  think 
and  ad  as  if  they  were  quite  different  per fons;  they 
have  other  principles  views  and  aims  •,  they  have  i 
holy  temper  and  difpofition,  and  endeavor  to  live 
in  conformity  to  the  rules  of  the  golpel.  Agreablyi 
chriftians  are  ever  defcribed  as  holy  perfons,  by 
iomething  which  belongs  to  the  work  of  fanclifica- 
I'on.  All  the  marks  or  rules  of  trial,  which  we  have 
ir,  the  word  of  God,  imply  the  exercife  of  fome 
p  -ace,  or  the  pradice  of  fome  virtue.  *'  I  know," 
fays  Dr.  Sherlock,  "  no  fign  of  grace,  but  grace  it' 
felf ;  no  fign  of  faith  but  believing;  no  fign  of  tem- 
perance, but  the  government  of  our  fenfual  inclina- 
tions ;  no  fign  of  being  righteous,  but  doing  righ- 
teoufnefs.'*  It  is  from  the  exercife  of  grace^ 
we  are  to  deterrnine  that  we  have  grace.  A  filial 
difpofition  proves  that  we  are  the  children  of  God  ; 
an  imitation  of  the  example  of  Chrift  proves  thac 
we  are  his  difciples ;  he  that  is  fanflified -may  be 
certain  that  he  is  juftified  ;  he  who  hath  the  tem- 
per of  heaven  may  conclude  he  is  an  heir  of  heaven. 
■ — This  is  the  proper  fcripture  evidence^  nor  are  we 
to  look  for  any  other. 

No  one  hath  any  reafori  to  expefi  an  imrnediate 
tellimDny  from  heaven, either  by  a  voice,  or  by  irt- 
fpiration.     You  no  where  find  ic  written  in  the  fa- 

i  {  tred 


'^5^  The  Ccnne5lion  hiiveen  the 

cred  oracles,  nor  can  you  conclude  from  any  thlrig 
there  faid,  that  you  are  in  a  ftate  of  favor  with  God, 
if  you  have  a  pardcular  audible  declaration,  or  a 
whifper,  a  fecret  fuggeilion,  a  ftrong  impreflion,  a 
firm  perfuafion,  that  this  is  your  happy  privilege. 
Nor  are  you  to  draw  this  conclufion,  bccaufe  you 
have  fome  encouraging  text,  or  gracious  promifc, 
brought  to  your  mind,  as  that  your  fins  are  forgiv- 
en, that  God  is  your  Father.  The  fcripture  doth 
not  point  out  the  particular  pcrfons  v.'hofj  fins  are. 
forgiven,  or  to  whom  the  pronfifes  are  made,  but 
only  reveals  the  charafter,  marks,  or  qualifications, 
by  which  they  are  diuinguilhed  from  others  -,  and 
therefore  no  one  ought  to  determine  that  he  is  of 
this  blefi^d  number,  unlefs  he  find  that  he  hath 
this  charafler,  or  thofe  qualifications,  which  the 
fcripture  makes  the  m.arks  of  the  children  of  God. 
He  Vv'hpfe  foul  is  conformed  to  God's  law,  may 
know  that  his  name  is  enrolled  in  the  Lamb's  book 
of  rii"e.  A  flory  we  have  in  one  of  the  Roman  hii'- 
torians  agreably  iiiuftrates  this  point.  A  Senator 
relating  to  his  fon,  the  great  honors  decreed  to  a 
number  of  foldiers,  whofe  names  were  written  in  a 
book,  the  fon  was  importunate  to  fee  the  book. 
The  father  fiiewed  him  the  cu:fide,  it  feemed  fo 
glorious,  that  the  fon  defired  him  to  open  it  •,  by  no 
means,  fays  the  father,  it  is  fealed  by  the  council. 
Then,  faith  the  fon,  tell  me  if  my  name  be  there  -, 
the  names,  faith  the  father,  are  fecret  to  the  fenate. 
The  fon  iludying  how  he  might  get  fome  fatisfac- 

tion. 


I 


Duties  and  Comforts  cf  Religion,  251 

tion,  defired  his  father  to  declare  the  merits  orihofa 
infcribed  foldiers,  which  the  father  doing,  and  ths 
fon  confulting  his  own  heart,  found  himfelf  to  be 
none  of  them.  The  names  of  thofe  whom  God 
hath  determined  unto  life  are  not  revealed  unto  us ; 
but  the  qualifications  of  thole  who  fiiall  .enter  into 
heaven  are  made  knov/n  to  us  in  God's  holy  word. 
It  is  plainly  enough  declared, that  they  are  in  a  juf- 
tified  ftate,  who  love  Go<^^  who  delight  in  his  lav/, 
who  are  pure  in  heart,  who  aim  at  a  conformity  to 
the  nature  and  will  of  God  in  all  things,  who  have 
a  fincere  regard  to  Jcfus  Chrill,  carefully  imitate 
his  holy  example,  and  ftrive  to  be  fuch  as  his  gofpel 
requires  them  to  be,  without  any  limitation  or  re- 
ferve,  Holinefs  in  heart  and  in  life  is  the  only  ge- 
nuine evidence  that  wc  are  chriftians,  the  children 
of  Gou,  and  heirs  of  eternal  happinefs  ;  nothing 
without  this  ought  to  give  reft  and  eafe  to  oar 
minds,  but  this  is  a  good  foundation  for  comfort 
peace  and  joy.'  "  Our  rejoicing,"  fays  the  ho!/ 
apoftle,  f  "  is  this,  the  tcftimony  of  our  confciencc-, 
that  in  fimplicity  and  godly  nncerity,not  with  flefli- 
ly  vvifdom,  but  by  the  grace  of  God,  we  have  Iiad 
our  converfacion  in  the  world." 

Tlie  comfort  which  we  enjoy,  in  confcrquence  of 
this  holy  temper  and  condud,  is  juftly  alcribt^d  to 
the  Spirit  of  God,  as  it  is  by  his  influence  we  be- 
come holy,  or  do  any  thing  as  we  ought  to  do.  He 


converts 


I  z  Cor.  r.   I  a. 


252  The  Connexion  between  the 

converts  the  finner;  He  impreflcs  the  truths  of  God 
upon  the  mind  •,  He  caufes  them  to  have  their  ore. 
nuine  effed,  and  ftrengthens  to  thofe  ads  of  vir- 
tue and  holinefs  which  men  perform.  Chriftians 
^re  therefore  faid  to  be  "  born  of  the  Spirit,"  to  be 
^'  led  by  the  Spirit,"  to  "  walk  in  the  Spirit,"  we 
ij-ead  of  the  fanftification  of  the  Spirit,  of  the  in- 
dwelling of  the  Spirit,  of  the  fruits  of  the  Spirit, 
and  many  other  expreflions  are  ufed  in  fcripture, 
^hich  make  it  plain,  that  whatever  holy  difpofitioa 
there  is  in  us,  or  whatever  good  is  done  by  us,  is 
the  efFecfl  of  divine  grace,  and  owing  to  the  agen- 
cy or  influence  of  the  Spirit  of  God.  What  the 
Spirit  doth  in  us,  or  enables  us  to  do,  is  that,from 
"  "whence  we  conclude,  that  we  are  the  children  of 
God,  and  have  a  tide  to  eternal  life.  This  blcffed 
conciufion  is  an  a6l  of  aur  awn  minds,  but  .it  is  af- 
^ribed  ro  the  Spirit,  and  called  the  comfort  of  the 
Holy  Ghofl,  becauk  the  matter  of  our  comfort,  or 
that  by  which  we  determine  our  ftatc  to.  be  good, 
proceeds  from  Him.  The  Spirit  doth  not  immedi- 
ately reveal  to  us  that  we  are  in  a  ftate  of  grace, 
but  we  are  to  know  this,  by  perceiving  that  we 
have  the  Spirit  in  his  gracious  fruits  and  efFc6t^ 
within  us.  '•  Hereby  we  know  that  we  dwell  in 
l»im,  and  he  in  us,  bccaufe  he  hath  given  us  of  his 
Spirit."  X 

Thirdly,  The  peace  of  mind  which  the  chriflian 

^joys  is  called  the  comfort  of  the  Iloly  Ghofl:,  as 

this 
I  I  John  4.  13,. 


T)uifes  and  Comforts  of  Religidn.  t^^ 

this  Divine  Perfon  enables  us  todifcern  thofc  graci- 
ous fruits  and  effedls  which  he  hath  produced  in  us. 
Although  God  hath  tellified  in  his  word  what  are 
the  marks  of  grace,  or  what  is  the  proper  ground 
of  religious  comfort  and  peace — Akho'  every  chrif- 
tian  hath  more  or  lefs  of  that  holinels,  which  is  the 
fcriptural  evidence  that  he  is  in  a  fiate  of  favor 
with  God  ;  'tis  yet  evident,  that  many  chriftians 
walk  in  darknefs  and  have  no  light.  The  general 
reafon  of  this  is  fome  defedl  in  the  chriftian.  But 
we  have  fcripture  warrant  to  conclude,  that  fome 
fpecial  agency  of  the  Spirit  of  God  is  necelTary,  to 
our  enjoying  that  reft  and  peace  of  mind, which  re- 
ligion lays  a  happy  foundation  for.  The  Spirit  not 
only  furnifhes  that  which  is  the  matter  of  the  evi- 
dence, but  he  convinces  by  the  evidence.  The 
matter  of  evidence  is  for  fubftance  in  every  chrifti- 
an,  but  every  chriftian  hadi  not  the  comfort  which 
is  the  genuine  cffed  of  it.  Every  chriftian  hath 
grace,  but  every  one,  to  whom  this  charadler  be- 
longSjdoth  not  know  that  he  is  thus  happy.  He  is 
indeed  fenfible  of  his  own  aflions,  he  knows  what 
he  thinks,  and  what  he  does  •,  but  he  is  uncertain, 
whether  his  acls  arc  gracious,  or  fuch  as  prove  hirri 
to  be  in  a  ftate  of  o-race. 

A  good  man  fees  Co  much  in  himfelf  that  is  con- 
trary to  what  he  ought  to  be — ^o  great  a  wan:  of 
love  to  God — .fo  liccte  faith  in  Chrift — fuch  an  un- 
^Ue  ^ctiichii^eAt  to  the  worl.i-^fo  much  forrnality 

F:lino^t;4 


254  ^^^  Connexion  hetween  ths 

mingled  with  his  higheft  afts  of  devotion,  that  he 
often  hath  fears,  whether  his  heart  is  right,  and  his 
llategood — Many  fufpicions,  doubts  and  objeflions 
arife  within  him,  even  in  his  beft  frames.  The 
more  he  encreafes  in  holinefs,  fo  much  the  more 
doth  he  abhor  fin,  and  fo  much  the  more  uneafinefs 
doth  the  fin  which  he  perceives  in  hlmfelf  occafion 
him — The  more  lively  views  he  hath  of  the  excel- 
lency of  Chrift,  and  of  fpiritual  and  eternal  bleflings ; 
fo  much  the  more  concern  doth  he  feel,  that  he  hath 
not  a  greater  value  for  this  glorious  Mediator,  and 
left  he  fhould  mifs  of  thofe  blefled  privileges,  im- 
munities, and  enjoyments,  which  his  difciples  have 
a  right  to  expedl — The  more  ftrong  his  faith  in 
things  that  are  future  and  invifible,  fo  much  the 
more  anxious  is  he  about  every  thing  which  makes 
his  title  to  them  uncertain  and  dubious — This  being 
thccafe,chriftians  are  often  hefitating  and  doubting; 
if  fometimes  ready  to  hope  they  have  an  acquaint- 
ance with  relis:ion,  from  fome  fcnfible  adings  of 
grace,  and  an  habitual  regard  to  God  in  their  con- 
verfation  ;  yer  a  confcioufnefs  of  fin — fin  dwelling 
in  them,and  committed  by  them,  makes  them  fear- 
ful of  drawing  fo  comfortable  a  conclufion.  Such 
fears  are,  as  hath  been  obferved,  owing  to  fomc 
weakness  in  theni — To  a  weakncfs  of  grace,  there 
is  fo  little  conformity  of  heart  to  God,  that  it  is 
fcarce  difcernible — or  to  a  weaknefs  in  their  under^ 
{landing,  which  keeps  them  from  making  a  right 
judgment  of  their- ftate. 

To 


i^uths  and  Com/or  is  .of  Religion^  355; 

To  relieve  them  under  this  difficulty  is  part  of 
the  office  of  the  Holy  Spirit  -,  to  refolve  their 
doubts,  and  bring  them  to  a  comfortable  determi- 
nation in  this  great  point.  Without  this,  he  would 
not  anfwer  the  charafter  of  a  Comforter,  whatever 
elfe  he  might  do  in  them,  or  for  them.  It  could 
afford  a  chriftian  but  little  confolation,  that  lie  had 
the  marks  of  God's  children  upon  him,  if  he  did 
not  arrive  at  the  knov^lege  of  them.  The  Holy 
•  Ghofl  is  a  Spirit  of  confolation,  as  he  caufes  men 
to  experience  the  comforts  of  religion,  and  fome- 
times  to  "  rejoice  with  joy  unfpeakable  and  full  of 
glory."  Perhaps,  our  text  hath  a  fpecial  reference 
to  this  particular  agency  of  the  Spirit,  though  by 
no  means  to  the  exclufion  of  his  tellimony  in  the 
word,  and  his  fanctifying  influence  on  the  mind,  fe- 
parate  from  which  there  can  be  no  reafon  far  peace. 

If  any  one  enquire.  How  doth  the  Spirit  bring 
us  to  diCcern  the  truth  of  grace  ?  I  anfwer,  one  way 
in  which  he  doth  this  is,  bv  quicknins:  us  in  the  ex- 
crcife  of  grace,  and  exciting  us  to  greater  diligence 
and  aclivity  in  the  work  of  the  Lord.  It  is  the  na- 
ture of  grace  to  evidence  icfelf.  The  Spirit  of  God 
makes  us  feel  the  power  of  religion,  and  ftrength- 
cns  us  to  luch  lively  aclings  of  love,  of  faith,  of  re- 
pentance, of  obedience,  as  are  evidential.  "  While 
"  grace,"  fays  one,  "  lies,  as  it  were,  dormant  in  the 
*'  foul,  it  is  not  fo  vifib^e,  but  eminent  adings  of 
*'  grace,  in  fuch  duties  as  are  attended  with  peculiar 

labor 


25'^  ^^^  Conneclton  between  the 

"  and  relf-denial,carrywiththem  their  own  evidence^ 
''  with  a  more  fatisfying  clearnefs. — When  chrif- 
"  tians  are  enlarged  in  any  duty  or  grace,  as  truft 
**  and  refignation  to  God,  or  charity  to  men  -,  it 
"  affords  them  the  happy  occafion  of  obferving 
«'  foroething  of  the  Spirit  of  God  in  them,  fome 
*'  difcernible  lineaments  of  his  image,  fomeihing 
"  that  fpeaks  them  his  children,  the  objects  of  his 
"  favor,  and  the  heirs  of  his  kingdom.  The  emi- 
^«  nent  afls  of  grace  carry  light  in  them  as  well  as 
*'  heat,  and  tend  to  fettle  in  the  confcience  a  per- 
*'  fuafion  of  divine  approbation  and  love.'* 

But  it  hath  been  with  reafon  fuppofed,  that  the 
Spirit  enables  chriftians  to  difcern  the  truth  of  grace 
in  a  ftill  more  direft  way  •,  that  is,  by  enlarging, 
llrengthening,and  enlightning  our  underftandings, 
in  judging  Concerning  our  moral  or  fpiritual  ani- 
ons. "Why  (hould  this  be  though:  at  all  more  irra- 
tional, than  his  fhining  into  our  hearts  to  give  us 
the  knowledge  of  the  truth  ?  While  the  faints  are 
dcfirous  to  know  their  ftate  towards  God,  and  are 
enquiring  into  the  foundation  of  their  hope,  the 
Spirit  may  give  them  a  more  clear  underftanding 
of  the  covenant  ot  grace,  may  lead  them  to  more 
jull  fentiments  of  the  nature  of  grace  or  evangeli- 
cal holinefs,  may  enable  them  to  difcern  their  fin- 
QcxQ  acquiefcencc  in  the  method  of  falvation  by  Je- 
fii3  Chrift,  their  defires  after  God  and  a  conformity 
19  him  :  He  may  fcatter  their  doubts,  filence  their 

objeftion!:, 


t)utiis  and  Comforts  of  Religion^  ^57 

pbjeftions,  bear  down  their  contrary  reafonlngs,  and 
encourage  them  to  believe,  not  only,  tliac  fuch  fin- 
ful  unworthy  creatures  as  they  are,  may  partake  of 
thofe  great  and  comprehcnfivc  bleffings  which 
Chrifl  hath  purchafed,  but,  that  what  now  paflcs 
in  their  minds  is  real  holinefs,  and  of  confequence 
that  they  are  gracious  perfons,  or  in  a  ftate  of 
grace. 

-  All  ihis  the  Spirit  may  do  in  a  fecret  impercepti- 
ble way,  while  they  are  in  the  exercife  of  their  rea- 
foning  powers,  fo  that  they  may  be  unable  to  dif- 
tinguifh  his  operations  from  the  acls  of  their  own 
minds.  He  doth  not  fill  chriftians  with  joy  and 
peace  they  know  not  why,  nor  without  their  per- 
ceiving aTiy  reafon  of  the  hope  that  is  within  them. 
He  ftrengthens  their  holy  difpofuions,  affids  to  ho* 
ly  praftice,  and  then  helps  them  to  perceive  and 
determine,  that  thefe  holy  exercifes  are  the  true 
fcripture  marks  of  God's  children.  And  it  is  not 
eafy  to  conceive, how  there  can  be  a  more  reafonable 
ground  of  rejoicing,  than  the  firm  perfuafion  of  this 
high  relation  to  the  blefled  God  j  and  a  lively  view 
and  hope  of  the  blelTcdnefs  that  is  conneded  with  ic 
in  the  word.  This  perfuafion  is  in  itfelf  highly  de- 
lightful, it  is  an  earned  of  heaven,  a  prelibation  of 
that  felicity  which  awaits  the  faints  in  another  fraie 
and  world.  Therefore  the  apoftle  prays  for  the 
Romans,  "  The  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  ye  may  abound  in 
hope,  through  the  power  of  the  Holv  Ghoft." 

K  k  '  T: 


ifS  ^'^^  Connsnion  hetiveen  t^ 

I  have  now  faid  why  the  chriflian*s  comforts 'air^i 
afcribed  to  the  Holy  Gholl.  I  only  add  under  this 
head,  that  by  walking  in  the  comfort  df  the  Holy 
Ghoft,  it  is  intimated,  that  the  chriftians  fpoken  of 
in  the  text  enjoyed  for  a  fpace  of  time,  or  a  feafon, 
the  blefTed  tokens  of  divine  love,  or  a  joyful  fenfc 
of  their  interell  in  the  favor  of  God  through  Je- 
fus  Chrift.  It  intends  that  they  had  fomeching 
more  than  a  fudden  flow  of  paffion,  or  fome  tran- 
iient  pleafurc  j  that  as  their  chriftian  temper  coa- 
tinued,  fo  their  peace  and  comfort  continued  like- 
wife.  A  happinefs  this  beyond  expreflion  !  They 
only  who  have  had  experience  of  it  know  how 
great  it  is  !  A  ftranger  intermeddieth  not  with  this 
joy.  * 

I  proceed  to  the  Second  general  head,  which  is 
to  confide^r  the  connection  between  walking  in  the 
fear  of  the  Lord,  and  in  the  comfort  of  the  Holy 
Ghoft — or  between  the  duties  and  comforts  of  re- 
ligion. Our  text  connedts  them  together,  .and 
thereby,  as  I  obferved  in  opening  the  words,  inti- 
mates, that  this  is  the  moll  likely  way  to  attain  that 
peace  and  rcil,  which  is  moft  defnable  in  itfelf,  and 
which  we  in  vain  purfue  in  any  other  way.  And 
I  prefume,  af:er,what  hath   been  already  faid,  very 

Huie  need  h:  adiftd  to  prove   this  point. If 

i:hs  religion  of  Chrift  is  adapted  to  afford  relief  and 
eafe  to  the  mind  of  man — If  it  is  from  the  exer- 
cife  of  grace  we  are  to  determine  that  we  are  heifs 

9f 


J)utits  and  Comforts  of  Religion^  25^ 

•f  the  promifes — If  the  only  way  to  attain  the  com- 
fort of  the  Holy  Ghoft  is,  by  his  enabling  us  to 
difccrn  thofe  holy  difpofitions  which  he  hath  pro- 
duced in  us,  and  which  he  hath  in  the  fcripcurc 
made  the  marks  of  God's  children — If  this  is  the 
true  ftate  of  the  cafe,  then  certainly  the  bcft  way 
to  know  our  ftate,  and  to  have  the  comforts  of  re- 
ligion is  to  kiiep  our  graces  in  a  conftant  and  vigo- 
rous exercife,  or  to  walk  in  the  fear  of  the  Lord. 
r—The  more  we  afb  under  the  influence  of  religion, 
and  walk  anfwerably  to  our  chriftian  character,  the 
clearer  is  the  evidence  that  we  are  in  a  (late  of  fa- 
vor with  God-— The  more  we  grow  in  grace,  the 
ftronger  is  the  proof  that  we  have  grace — The 
ircre  we  have  of  a  filial  temper,  the  more  cer- 
tain it  will  be  that  we  are  the  children  of  God. 
"  The  work  of  righteoufnefs  fliall  be  peace,  and 
the  effedt  of  right' o.  fnefs,  quietnc-fs  and  affurance 
forever."  Peace  in  our  own  minds  is  the  pro- 
per genuine  efFeft  of  the  practice  of  nghtcouf- 
jif fs,  as  the  practice  of  righteoufnefs  proves,  that 
we  have  an  intereft  in  the  promifes,  and  a  right  to 
eternal  life  and  happinels.  Therefore  the  pfal- 
mift,  fpeaking  of  the  commandments  of  the  Lord, 
fays,  "  In  keeping  of  them  there  is  great  reward.*** 

Further,  while  we  walk  in  the  fear  of  the  Lord, 
or  live  in  the  pradiceof  holinefs,  we  are  moft  like- 
ly  to  have   thofe  fpecial  influences  of  the  Spirit, 

which 
*  Pfalm  19.  II, 


a6o  '  The  Connexion  hetween  the 

which  are  necefTary  to  our  difcerning  the  grace  of 
God  in  our  fouls,  and  to  our  having  the  comfort  of 
fuch  difcernment.     "  Thou  mecteft  him,"  fays  the 
prophet,  "  that  rejoiceth,  and  vvorketh  righteouf- 
nefs,  thofe  that  remember  thee  in  thy  ways."  f  We 
muft  follow  after  holinefs  if  we  would  enjoy  the 
comforts  of  religion.     It  is  a  jufl;  punifliment  upon 
thofe  chriflians  who  are  negligent  and   flodiful  in 
the  work  of  the  Lord,  that  they  are  in  doubt  and 
perplexity  about  their  ftate.     It  is  only  the  fruitful 
that  can  exped  to  be   the  comfortable  chriflian. 
As  it  is  in  temporals,  fo  alfo  is  it  in  fpirituals,  the 
diligent  hand  maketh    rich.     Arid  certainly,   no- 
thing could  be  more  wifely  ordered  :   We  are  ex- 
ceeding apt,  nocwithdanding  this  powerful  motive 
CO  diligence,  to  flacken  and  giow  remifs  in  our  chrif- 
tian  courfe,  would  not  this  criminal  temper  be  more 
prevalent,  if  we  met  with  nodifficuUies  in  our  way, 
but  enjoyed  uninterrupted  eafe  and  quiet,  whether 
■we  were  diligent  or  not  ? — But  on  the  other  hand, 
what  a  ftimulus  is  it   to  the  greateft  vigor  and  ac- 
tivity, when  by   a  (ledfaft  adherance  to  the  rules  of 
our  holy   religion,  and  in  this  way  only,  we  have 
reafon  to  expedl  that  peace,  comfort  and  joy,  which 
the  gofpel  lays  a  blelTcd  foundation  for  !  Whether 
therefore,  that  is  the  immediate  fenfe  of  the  apollle 
Peter  or  not,  it    is  certainly  a  very  good  icnk^  in 
which  moil  expofitors  underdand  the  exhortation^ 
*'  Give  diligence  to  make  your  calling  and  eleclion 

fure."  t 

This 

%  Ifaiah  64.  5.  -|-  2  Peter  I,  t4fc 


Vuttes  and  Comforts  of  Religion.  261' 

This  perfuafion  of  their  good    ftace  is  not  to  be 
obtained  merely  by  refledting  on  what  is  paft,  there 
muft  be  continued   a6tion  -,  the   apoftle  fpeaks  of 
chriftians,  as  "  forgetting  the  things  that  were  be 
hind,  and  reaching  to  thofe  that  were  before."    This 
exprefllon  doth  not  mean,  tliat  a  chriftian  is  to  take 
no  notice  of  the  experience  he   hath  had   of  the 
power   of  religion   on  his  foul  ♦,    it    mult    be    a 
great  advantage  in  forming  a  judgment  of  himfelf, 
to  have  had  opportunity  to  try  his  graces,  efpecial- 
ly  in  fcenes  of  great  difficulty  and  felf-denial  j  to 
find  that  he  hath  been   able  to  withftand  peculiar 
temptations,  and  to  endure  uncommon  trials  of  his 
faith  and  virtue.     The  recollection  of  fuch  vifto- 
ries  cannot  but  afford  great  fatisfadlionto  the  mind; 
but  there  will  arife,  even  in  the  midft  of  fuch  pleaf- 
ing  reflexions,  many  doubts  and  fufpicions  of  his 
fincerity,  unlefb  he  finds  a  prcfent  correfpondence 
to  the  law  and  will  of  God.     Our  pa(t  experienci^ 
of  the  efficacy  of  religion  may   give  us  fome  hope 
that  we  have  paffed  from  death  to  life  i  and  where 
there   is    the  prefent  adlivity   of  grace,  will  abun- 
dantly ftrengthen  the  evidence,  that  we  are  fmcerc 
difciples  of  Chrift  j  but  it  cannot  alone  carry  the 
mind  above  all  fear  of  a  deception,  and  aiford  that 
fettled   peace  and  comfort  v/hich  every  good  man 
afpires   after.     Unlefa  I  can  fay  with  the  pfalmiit, 
"  I  love  the  Lofd>"  or  with  the  apoftlf ,  "•  I  know 
in  wiiom  I  have  believed,"  *  Unlels  I  find  a  prefenc 
regard  to  God  and  to  his  law,  and  a  dilpofition  to 

prefs 


a(j2  5^^t?  Comiecfioit  hhvecn.  thd 

prefs  towards  the  mark,  to  encreafe  in  grace  and 
holinefs,  I  have  reafon  to  fufpedt  whether  I  know 
any  thing  of  religion,  and  have  not  been  deceived 
in  what  is  paft,  that  hath  had  a  goodly  appearance. 
It  is  the  prevalence  of  love  that  calls  out  fear  ;  if 
divine  love  decays,  doubts  naturally  arife.  And 
as  much  imperfedion  attends  the  higheft  exercifc 
of  grace  in  our  prefent  imperfeft  ftate,  many  good 
divines  have  queftioned  whether  abfolute  alTurance* 
or  fuch  as  excludes  all  doubts,  is  attainable  on  this, 
fide  heaven.  "  The  higheft  afTurance  in  this  life,"' 
fays  Mr.  Willard,  "  is  that  which  needs  ftrength- 
ing.  A  believer's  grace  is  impcrfe(51:,  and  his  cor- 
ruptions potent  ;  and  perfedl  affbrance  is  not  con- 
fident with  imperfeft  grace.     Hence  believers  are 

ever  put  on  the  work  of  felf-examination." "  M 

there  be  fuch  abfolute  alTurance,"  fays  Mr.  Flavel^. 
'*  as  to  be  no  doubt  nor  danger,  there  is  no  place 
nor  room  for  examination,  or  further  endeavors  to 

make  it  furer  than  it  is." '*  Such  an  evidence, 

conviction,  or  perfuafion  of  our  acceptance  with 
God,"  fays  Dr.  Owen,  "  as  are  exclufive  of  all  con- 
trary real'onings,  that  fufFer  the  foul  to  hear  nothing 
of  objeftions,  that  free  and  quiet  it  from  all  aflaults, 
are  neither  mentioned  in  the  fcriptures,  nor  confif- 
tent  with  that  ftate  wherein  we  Walk  before  God, 
nor  poifible  on  account  of  Satan's  will  and  ability  to 
tempt,  or  of  our  own  remaining  unbelief."  There 
Is,  notwithftanding,  fuch  an  hope  through  grace,  a 
hope  fo  far  preponderatifig  all  doubts,  as  may,  with- 
out any  great  impropriety,  be  term'd  alTurance,  as 

it 


Dutt^  emd  Cximfnrts  of  'Religion,  2^2 

if  very  mach  anfwers  the  end  for  which  any  one 
would  define  an  abrdate  certainty  -,  to  encourage 
the  chriftian  in  his  fpiritual  corffiids,  to  enable  him 
to  take  comfort  in  the  promifes,  to  fill  him  withjoy 
and  peace  in  believing,  and  to  give  him  fome  pre- 
libation  of  the  bleflednefs  of  heaven.  "  Thcfc 
things,"  fays  our  blefled  Saviour,  "  haf  e  I  fpoken 
unto  you,  that  tny  joy  might  remain  in  you,  and 
that  your  joy  might  he  full."  J  And  with  what 
confidence  doth  the  apoftic  Paul  fpcak,  *'  1  know 
>p^rhom  T  have  believed,  and  I  am  perfuaded  thathe 
Is  able  to  keep  that  which  I  have  committed  to  hirti 
againft  that  day  1"  § 

I  am  fenfible,  fome  of  you  will  be  ready  to  ob- 
jeft  agamft  the  account  1  have  given  of  the  chrif- 
tian's  joy,  that  it  feems  to  fuppolc  a  long  courfe  of 
'rcafoning,  whereas  God  hath  fometimes  fhed  abroad 
a  fenfe  of  his  love,  as  it  were,  at  once.  Good  men 
have  had  an  immediate  wirnefs  of  the  Spirit,  that 
they  were  the  children  of  God,  and  have  been  fud- 
'^cnly  filled  with  comfort  peace  and  joy. 

To  this  )t  may  be  replied, — If  by  an  immeJtaie 
witnefs  is  intended,  a  teftimony  from  heaven  with- 
out any  means,  or  any  thing  intervening,  it  can  be 
nothing  clfe  than  an  immediate  revelation,,  thac 
they  are  in  a  pardoned  fan(5tified  ftate,  which  the 
fcripture  gives  us  no  reafon  |p  exped  :  Chriftians  are 

not 


:{  John  15.  11.  §  a  Timoihy  i. 


9 


2.64  ^he  ConneSlion  between  ihe 

not  to  know  their  filial  relation  to  God  by  an  ;»i- 
ifiediate  declaration,-or  fecret  fuggeition  •,  they  can 
know  it  only  b/  the  declarations  and  promKes  of 
the  word,  and  therefore  only  by  their  finding  in 
themfelves  that  evidence  of  their  regeneration  which 
is  agrcable  to  the  fcriptures. — If  by  immediately 
intended  no  more  than  inftant,  or  prefent  with  re- 
gard to  time  :  I  deny  not,  that  chriftians  have 
fometimes  had  fuch  witnefs  or  evidence,  of  their 
being  born  of  God.  But  even  here,  I  fee  no  rea- 
fon  at  prefent  to  fuppofe,  that  they  have  attain- 
ed an  affurance  of  their  good  ftate,  without  any 
regard  to  the  word,  or  without  their  difcerning  the 
cxercife  of  any  grace  in  themfelves.  The  cafe  may 
be  thus,  the  chriftian  being  before  well  acquainted 
with  the  rules  laid  down  in  fcripture,  and  which  are 
there  made  the  marks  and  figns  of  God's  children, 
hath  fome  lively  exercife  of  the  chriftian  temper, 
or  finds  a  holy  love  to  God  excited  to  fuch  a  vigo- 
rous exercife,  as  leaves  no  room  to  doubt,  that  it 'is 
what  it  appears  to  be  •,  it  carries  it's  own  evidence, 
and  gives  full  and  immediate  conviction,  that  iiis 
the  very  temper,  which  in  the  word  is  made  the 
mark  or  character  of  God's  children.  This  in- 
ftantly  fills  him  with  a  facred  divine  joy,  with  the 
•peace  of  God  which  pafTes  all  underftanding. 
Here  is  no  long  reafoning — no  courfe  of  argumen- 
tarion — nothing  which  may  not  pafs  in  an  inftant, 
almoft  a  moment  of  dnie. 

**  If 


Duties  and  Comforts  cf  ReligtoiJ.  265 

If  in  this  account  of  things  I  differ  from  fome 
eminent  Divnnes,  I  can  truly  fay,  I  have  de- 
livered what  appears  to  me  the  fenle  of  fcripture  -, 
fure  I  am,  I  have  no  dcfign  to  limit  the  holy  One 
ot  Ifrael,  where  the  v;ord  of  God  gives  us  the  ieaft 
warrant  to  look  for  his  divine  influence. 

IMPROVEMENT. 

•  Firft,  How  much  reafon  have  we  to  be  thank- 
ful for  the  new  covenant-,  which  lays  fuch  a  happy 
foundation  for  peace  with  God,  and  for  peace  in 
our  own  minds  !     The  law  of  our  nature  required 
indefedible  obedience — an  abfolute  conformity  to 
the  nature  and  will  of  God.     When  we   compare 
ourfelves  with  this   law,  in  how  many  indances  do 
we  offend  daily  ?  And  in  whan  one  inftance  do  we 
perfe<5lly  anfwer  it's  demands  ?  This   law  therefore 
condemns  us.     All  the  afiurance  the  firft  covenanc 
gave  of  the  favor  of  Gcd  was  to  thofe  who  never 
violated  it  : — To  the  fmner,  it  breathes  nothing  but 
indignation    and    wrath.     A    gracious    God    hath 
looked    upon   us    with  pity  in  our  ilare  of  imper- 
fection and  fin  j  and  hath  provided  a  kind  Deliver- 
er— an  almighty  Saviour.     He  hath   fent  his  Son, 
in  our  nature,  to  atone  tor  our  offences,  and  to  make 
way  for  our  reconciliation  to  him.  Pardon  is  proclaim- 
ed— &  not  pardon,  only-^—We  may  thro'  the  grace 
of  the  gpfpel,  expe(5t  everyj^ng  neceffary  to  the 
perfection  ot  our  nature  in   holinefs  and  happincfsi 
L  i  This 


i66  ^he  Co'nneSlwn  hetween  ift 

This  happinefsis  noitdirpenredpromifcuoufly  to  all 
the  children  of  men,  it  is  promifed  to  them  who 
believe,  to  them  who  are  pure  in  heart,  to  them 
that  do  his  commandments.  But  when  the  gofpel 
fpeaks  of  holinefs  in  general,  or  any  particular 
grace,  as  a  qualification  for  thebleflings  of  the  new 
covenant  j  it  doth  not — it  cannot  intend  perfect 
holinefs,  or  the  exercife  of  grace  without  any  mix- 
ture of  finfui  imperfedion  :  Itintendsj  that  we  aim 
at  that  which  is  right — that  we  have  a  fincere  re- 
gtrd  to  God  in  our  moral  condufl — that  our  love 
is  fupremely  fixed  on  him,  fo  that  no  other  object 
hath  an  equal  place  in  our  hearts,  tho'  we  do  not 
love  hiai  fo  much  a^  v/e  ought — that  we  allow  our- 
felves  in  nothing  that  is  contrary  to  the  will  of 
God — are  heartily  grieved  when  we  do  amifs — and 
daily  prels  after  higher  attainments.  Where  there 
is  fuch  godly  fincerity,  we  may  be  affured  we  are  in 
a  ftate  of  acceptance.  Though  all  the  connecflion 
there  is  between  any  goodnefs  of  our's,  and  any  fa- 
vor we  receive  from  God,  is  ov>/ing  entirely  to 
his  mercy  and  grace,  yec  the  connection  be- 
tween true  evangelical  purity,  and  the  blefiings  of 
the  new  covenant,  is  quite  certain,  being  founded 
on  the  promife  of  the  true  and  faithful  God.  A 
holy  love  to  God,  exhibiting  itfelf  in  a  correfpon- 
dent  temper  and  condud,  proves  that  we  are  chrif- 
lians,  in  a  ftate  of  favor  with  God,  and  in  the  num- 
ber of  thofe  whom  l^  will  receive  to  glory.  One 
isho  haih  &  full  perTuafioa  of  this  may  reafonably 

rejoice 


Daffss  and  Omfirts  cf  Religion  iSy 

fcjoice  in  God,  and  believe  that  his  redemption 
draweth  near.  Hjw  much  reafon  is  there  from 
this  view  of  things,  to  bltfs  the  name  of  God, 
for  that  covenant  of  peace  which  is  the  foundation. 
©fall  ! 

Secondly,  From  what  hath  been  faid,  the  moft  of 
us  may  learn  the  true  reafon  why  we  have  not  the 
comforts  of  religion.  Whatever  other  caufes  therft 
may  be  of  that  darknefs  which  afflids  the  minds 
of  many,  yet  have  we  not  reafon  to  judge  and  con- 
demn ourfclves  ?  Can  we  wonder  that  God  hides 
his  face  from  us,  when  we  have  had  fo  little  of  a 
holy  filial  fear  of  him — have  been  fo  unmindful  of 
him — and  fo  negligent  of  our  duty  to  him  ?  If 
we  have  any  grace,  ah  !  how  languid !  how  almoft 
imperceptible  is  it  1  May  we  not  jullly  fuf- 
peifl,  and  be  diffident  of  ourfelves  ?  Have  we  not 
often  grieved  that  good  Spirit,  whereby  chriftians 
are  fealed  to  the  day  of  redemption  ?  Can  we  ex- 
pe6t  the  Holy  Ghoft  will  favor  us  with  his  com- 
forting vifits,  when  that  temple  which  ouoht  to 
have  been  devoted  wholly  to  him,  hath  harboured 
fo  many  diforderly  paffions,  and  impure  lufts,  which 
are  diredly  oppofite  to  his  holy  nature  ?  Our  own 
confciences  can  bear  but  a  feeble  teftimony  for  us, 
who  have,  in  many  inftances,  negle^led  duty — in 
many,  aded  in  contradidion  to  it — and  in  our  belt 
aflions  have  been  greatly  delcient.  And  if  our  own 
niijids  and  confciences  do  not  teflify  in  our  favor, 

ho# 


z6B  "The  Connexion  let  ween  the 

how  can  we  have  the  witnefs  of  the  Spirit  of  God, 
who  is  faid  to  witnefs  with  our  fpirits  ?  If  our 
hearts  condemn  us,  how  can  we  have  confidence 
towards  God  ? 

Thirdly,  What  hath  been  faid  teaches  us  how  to 
prove  and  to  try  our  comforts.  Examination  is  a 
great  and  important  duty;  but  in  order  to  our  hav- 
ing any  advantage  from  it,  it  is  neceflary  that  we 
examine  by  a  right  rule  :  Our  general  directory  Is 
the  word  of  God  :  This  contains  all  thofe  figns 
and  marks  by  which  we  are  to  prove  ourfelves  : 
They  all  amount  to  this — a  conformity,  in  fome 
degree,  to  the  holy  nature  and  will  of  God.  We 
muft  therefore  look  into  ourfelves  to  know  our 
true  ftate.  If  v/e  are  reconciled  to  God,  we  fnall 
find  in  ourfelves  a  change  from  what  we  were— 
we  fhall  have  the  exercife  of  grace  in  our  fouls— 
and  we  (hall  bringi  forth  the  fruits  of  the  Spirit  in 
our  converfadon.  Is  this  the  cafe  with  us  ?  if  it 
is,  what  better  evidence  can  we  have  that  we  are 
true  chriftians. — If"  the  Spirit  enable  us  to  difcern 
his  work,  we  have  no  reafcn  to  queRion  our  right 
to  his  confolations. — But  if  you  do  not  walk  in  the. 
fear  of  Cod,  in  vain  do  you  pretend  to  walk  in  the 
comfort  of  the  Holy  Ghoft. — Are  you  the  child- 
ren of  God,  where  is  your  child-like  temper  ?  Are 
you  created  anew  in  Chrid  Jcfus,  where  are  your 
good  works  ?     Are  you   the   dilciples  of  Chrift, 

where 


^Duties  and  Comforts  of  Religioji',     •        26^ 

where  is  your  felf-denial — your  meeknefs — your 
refignacion — your  purity — ^your  contempt  of  the 
world — your  zeal  for  God — and  your  love  to  man- 
kind ? — There  is  no  peace,  faith  my  God,  to  the 
wicked. 


Fourthly,  Would  you  walk  in  the  comfort  of 
the  HolyGhoft,  be  very  careful  to  walk  in  the  fear 
of  the  Lord.  You  mud  be  juftified  by  faith,  and 
have  peace  with  God  thro'  our  Lord  Jefus  Chrift,  or 
you  cannot  rejoice  in  hope  of  the  glory  of  God. 
You  mud  have  grace,  before  you  can  know 
that  you  have  it.  Make  it,  therefore,  your  con- 
flant  prayer,  "  Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  fpirit."  Be  ever  watchful  over 
your  heart,  and  careful  of  your  life.  Attend  eve- 
ry duty  in  it's  place.  Be  frequent  and  regular  in 
the  exercifcs  of  piety  and  devotion.  Shew  a  pro- 
per regard  to  the-great  Redee-mer  and  Saviour  of 
men.  Repent  of  your  fins.  Be  holy  in  all  man- 
ner of  converfation.  And  continually  labor  to  be 
wiier  and  better.  This  is  the  way  t®  attain  that 
peace  and  reft  which  a  chriftian  cannot  but  defire, 
though  it  is  not  the  main  thing  he  ought  to  defire. 
It  is  of  more  importance  to  be  in  a  ftate  of  favor 
v^ich  God,  than  tol^Lnow  that  this  is  our  happv* 
privilege — It  is  better  to  be  religious,  than  to  be 
afiured  that  this  is  our  juli  character.  *'  There 
is  many   a  one  who  might  have   been   in  a  much 

more 


t 


jr7^  ^^  Connection  ht<ween  the,    Sec 

more  comfortable  ftate  than  he  is,  if  he  had  mind*, 
cd  his  comfort  Icfs  and  his  duty  more  ;  if  he  had 
ftudicd  more  the  plealing  of  God,  than  the  plea- 
fure,  peace,  and  fatisfaflibn  of  his  own  mind  •,  if 
he  had  labored  more  to  be  a  true  obedient  child 
of  God,  than  to  know  that  he  is  fo,'*  However, 
no  one  ought  to  be  contented — no  chriftian  can 
be  contented,  without  knowing  his  true  charac- 
ter. This  is  not  only  neccflary  to  a  life  of  com- 
fort and  joy,  but  tends  greatly  to  promote  a  life 
of  holinefs. 

Laftly,  If  you  are  fo  happy  as  to  have  the  conj- 
forts  of  religion,  give  to  God  the  glory  of  his 
grace,  praife  him  for  what  he  hath  done,  and  for 
what  he  hath  promifed  to  do  :  Being  confident  of 
this  very  thing,  that  he  virhich  hath  begun  a  good 
work  in  you,  will  perform  it  until  the  day  of  Jefus 
Chrift.     To  him  be  glory  forever — Amen. 


S  E  R  M  0  K 


♦ 


umttmmmmmmmmB^a 


SERMON     XII. 


The  Obligations  to  Family-ReHgionJ 


Joshua    XXIV.   15. 


- —  But  as  for  me  and  my  houfe^  we 
will  ferve  the  Lord. 


THIS  is  the  clofe  of  Jofhua's  noble  and  fpirited 
addrefs  to  the  people  of  Ifrael.  Having  gi- 
ven them  an  hiftorical  account  of  the  great  things 
God  had  done  for  their  fathers  and  for  them,  he 
concludes  with  this  very  folemn  application— 
"  Now  therefore  fear  the  Lord,  and  ferve  him  in 
finccrity  and  in  truth  :  And  put  away  the  gods 
which  your  fathers  ferved  on  the  other  fide  the 
flood,  and  in  Egypt ;  and  ferve  ye  the  Lord.  And 
|f  it  feem  evil  unto  you  to  ferve  the  Lord,  chufe 

yo^ 


2^2  fThe  Ohiigation^to  «• 

you  this  day  whorn  ye  v/ill  ferve  ;  whether  the 
gods  whom  your  fathers  fervcd  that  were  on  the  o- 
ther  fide  of  the  flood,  or  the  gods  of  the  Amorites 
in  whofe  land  ye  dwell  : — But  as  for  me  and  my 
houfe,  we  will  ferve  the  Lord."  Though  all  If- 
rael  fhould  prefer  fome  other  god,  it  was  his  fixed 
refolution  to  ferve  Jehovah,  and  to  command  his 
houfe  to  adhere  to  him.  He  and  his  family  would 
maintain  the  caufe  and  worlhip  of  the  true  God, 
tho'  there  Ihould  be  none  to  join  them,  Jofhua  could 
not  anfwer  for  his  family,  that  they  fhould  have 
an  inward  veneration  of  the  fupreme  Being  ;  but 
he  could  determine,  that  no  one  fhould  refide  with 
him,  who  would  not  unite  in  a  vifible  acknowledge- 
ment of  the  God  of  Ifrao]. 


This  great  and  good  m^an  firft  determined  for 
himfelf,  that  he  would  ferve  the  Lord.  Heads  of 
families  fhould  themfelves  fet  an  example  of  piety, 
or  all  their  endeavors  with  thofe  under  their  care 
will  be  to  little  purpofe.  But  the  refolution  of 
Jolliua  extended  further  •,  he  confidered  himfelf  as 
theMafler  and  governor  of  a  family,  and  obliged  to 
fomething  more  than  perfonal  religion,  and  there- 
fore fays,  "  as  for  me  and  my  houfe^  we  will  ferve 
the  Lord  •,"  intimating  his  firm  refolution  to  main- 
tain the  worihip  of  God  in  his  houfe  •,  and  to  make 
life  of  the   authority  with  which  God  and  nature 

liadinveited  him^  to  oblige  his  houlhold  to  attend 

upoi> 


♦ 


Family -Religion^,  '  '^7$  ' 

iipon  it.  Thefe  words  are  therefore  a  proper  foun- 
dation for  a  difcourfe  upon  family-religion. 

^Agreably,  my  prefent  defign  is  to  Ihow,  that  ic 
is  incumbent  on  every  one  who  is  at  the  head  of 
a  family,  to  maintain  the  worfhip  of  God  in  his 
houfe,  or  to  ferve  the  Lord  with  his  houfhold« 

Upon  this  point,  I  am  perfuaded  we  fliall  have 
very  few  to  oppofe  us,  except  thofe,  who  from  their 
difmclination  to  religion  iLlelf,  and  to  every  exprat: 
fion  of  it,  defire  to  frame  excufes  for  their  negleft. 
If  focial  worlhip  is  ever  reafonable,  nature  itfelf  will  *<W^ 
lead  us  to  family  religion.  Who  are  fo  adapted  to 
unite  together  in  exercifes  of  devotion,  as  they  who 
are  united  together  in  fome  very  near  relation, 
or  in   the    moft  intimate  bonds  of  friendfhip  ?  one  , 

of  which,  we  muil  fuppofe,  is  the  cafe  with  all  who 
are  of  the  fame  family.  Thefe,  in  ordinary  cafes^ 
beft  know  each  other's  circumftances,  cares  and 
difficulties,  and  therefore  can  more  properlyjoin  in 
praying  with  and  for  each  other.  They  muft  have 
many  common  wants,  which  they  may,  in  a  united 
manner,  feek  to  have  fupplied — They  have  many 
common  mercies,  which  demand  their  thankful  ac- 
knowledgments— They  are  ufually  affcfled  with 
the  fame  afflidions,  which  ought  to  lead  them  to 
God  for  help  and  fupporr.  The  more  devout 
heathen  had  their  houfhold  gods,  to  whom  they 
committed  themfelves  •,  and  will  it  not  be  a  ihamc 
M  m  CO 


^^^4  51'(?  Ohligatiohs  P>  •, 

to  chriftians,  if  there  isalefs  appearance  of  religidri 
in  their  houfes,  than  was  to  be  found  in  the  houfes 
of  thofc  who  knew  not  the  true  God.  There  is  a 
particular  obligation  on  heads  of  families  to  pro- 
mote the  everlafting  happinefs  of  thofe  under  th^ 
care.  But  how  poorly  will  the  duties  of  inftruc- 
tion,  of  counfel,of  a  conftant  watch  over  their  ear- 
ly fteps,  be  performed,  if  we  never  pray  with  them. 
And  it  is  much  to  be  feared,  that  thofe  parents  and 
mailers  who  wholly  ncgleft  to  pray  wi^b  their  chil- 
dren and  fervants,  do  fcarce  ever  pray/<7r  them,  or 
even,  I  had  almoft  faid,  for  themfelves.  That  they 
have  an  habitual  fpirit  of  indevotion,  and  very 
little  regard  to  God  and  religion. 

The  fcriptures  do,  in  a  very  clear  manner,  Inti- 
inate  family  worship  to  be  a  duty.  We  do  not 
aiTert,  that  there  is  any  precept,  which,  in  plain  and 
diredl  terms,  enjoyns  this  pradice;  the  reafon  of  this 
omifilon  is  not,  becaufe  family- wo rfhip  is  not  a  du- 
ty, as  feme  v;ould  argue  •,  bur,  becaufe  it  is  fo  plain 
a  duty,  and  fo  evidently  approves  itfelf  to  the  con- 
iciences  of  thofe  who  have  ajufl;  fenfe  of  religion, 
that  there  was  no  need  of  an  exprels-Injunftion. 
There  are  fome  truths,  and  thofe  of  great  impor- 
tance, taken  for  granted  by  the  facred  writers,  or 
which  are  only  implied  in  what  they  deliver.  Thefe 
truths  fo  readily  ftrike  the  mind,  that  there  was  no 
cccafion  for  their  being  propofcd  in  any  other  way. 
"When  Mof^s  was  about  to  give  the  hiftory  of  the 

greauonj 


Family -Religion'.  2  y^ 

creation,  he  doth  not  fay  in  exprefs  terms,  there 
is  a  God,  which  is  the  foundation  of  all  revelation,- 
and  all  religion  :  He  goes  upon  the  hypothefis,  that 
his  readers  believed  the  cxiitence  of  an  all-pcrfcift 
Deity,  and  begins  with  faying,  "  In  the  beginning 
God  created  the  heavens  and  the  earth."  We  are 
not  explicitly  commanded  to  pray  in  fecret  at  any 
particular  times,  but  are  only  dire6led  with  refpefl 
to  the  manner  in  which  fecret  prayer  is  to  be  per- 
formed, '*  Thou  when  thou  prayed,  enter  into  thy 
clofet,  and  when  thou  haft  fhut  thy  door,  pray  to 
thy  Father  which  is  in  fecrer.*'  It  is  a  point  taken 
for  granted,  that  good  men  would  have  their  fea- 
fons  for  prayer,  and  the  taking  it  for  granted  ia 
this  manner  is,  perhaps,  the  ftrongeil  way  of  ex- 
prefling  the  expectation  of  the  God  of  heaven. 

This  is  the  cafe  with  refped  to  family  pniyer  •, 
It  is  no  where  exprefsly  injoined  as  a  duty,  but  it  is 
plainly  intimated  that  it  is.  We  read,  §  "Likewife 
ye  hufbands,  dwell  with  them"  (your  wives)  "  ac- 
cording to  knowledge,  giving  honor  unto  the  wife 
as  the  weaker  veficl,  and  as  being  heirs  together 
of  Ihe  grace  of  life,  that  your  prayers  be  not  hin- 
dered.'* The  moll  natural  conftruflion  of  thelc 
words  is,  that 'hufbands  fhould  treat  their  wives 
with  tendernefs  and  refpefl,  left  any  uneafiners 
Ihould  arife,  that  would  difturb  tiieir  minds,  and 
render  them  unfit  for  ihoie  exerciles  of  focial  wor- 
fhip,  which  it  was  fuppofed  they  would  miintain. 
§  I  Peter  3.  7-.  Xhe 


276  The  Ohligations  t^ 

The  apodle  aimed  to  encourage  thefe  nearell  of 
earthly  relatives  in  frequent  ads  of  focial  worlhip, 
as  the  beft  method  to  preferve  them  in  holincfs  and 
virtue,and  particularly  to  promote  a  mutual  regard 
and  affection  for  each  other. 


"We  find  this  was  the  practice  of  thofe,  whofc 
names  are  recorded  with  honor  in  the  facred  ora- 
cles.  When  wc  are  told  of  the  removes  of  the 

Patriarchs,  we  read  alfo  of  their  building  an  altar 
to  call  on  the  name  of  the  L,ord  -,  and  it  was  very 
feldom  that  any  devout  men  offered  their  facrifices 
in  private  ♦,  it  is  much  more  probable,  that  their 
families  were  called  to  unite  with  them  in  thefe  ex- 
ercifes  of  piety. — It  was  Jofhua's  refolution  in  our 
text,  "  as  for  me  and  my  houfe  we  will  ferve  the 
Lord,"  in  which,  as.  hath  been  already  obfervcd, 
he  muft  refer  to  that  religious  worfhip,  which  he 
had  determined  to  maintain  in  his  houfe,  for  no  o- 
thervvife  could  he  engage  for  his  houfe,  that  they 
fnould  ferve  the  Lord. — And  it  is  obfervable,  that, 
amidfl  all  the  feftivity  and  pomp  of  that  iilufirious 
day,  vv'hen  David  brought  home  the  ark,  and 
iiotwichftanding  the  lioly  tranfport  to  which  this 
pious  Prince  was  raifed  on  this  joyful  occafion,  he 
retired  from  the  public  foiemnity,  "  to  blefs  his 
houiliold."  *  What  can  this  intend,  but  that  he 
went  to  pray  wirh  his  family,  and  to  implore  the 
divine  blefllng  upon  them  ?  In  no  other  way  could 

*  2  Samad  i-  20, 


# 


V 


Family- Religion,  ^yy 

««  he  blefs  his  houlhold."  It  is  probable,  that  when 
he  found  the  time  for  his  family  worfhip  was  come, 
he  left  the  facred  feftival  in  which  he  had  been 
engaged,  that  he  might  attend  this  more  privaie  ex- 
crcifeof  religion. — Itis  reafonably  fuppoied,that  the 
devotion  of  Daniel,  which  he  lb  fteadily  attended, 
notwithftanding  the  wicked  decree  contrived  on  pur- 
pofe  to  deftroy  him,  was  family  prayer.  *'  He  went 
into  his  houfe,  and  his  v;indows  being  open  In  his 
chamber  towards  Jerufalem,  he  kneeled  upon  his 
knees  three  times  a  day,  and  prayed,  and  gave 
thanks  to  his  God,  as  he  did  aforetime."  f  Had 
this  been  fecret  or  clofet  prayer,  it  might  eafily 
have  been  concealed  from  his  enemies  ;  however 
they  might  fufped,  they  could  not  prove  his  vio- 
lation of  the  king's  edi(ft  ;  and  it  is  hardly  fuppola- 
ble,  that  he  would  make  his  fecret  devotions  public, 
on  purpofe  to  furnifh  evidence  againfc  himiclf.  it 
is  faid,  his  windows  were  open  towards  Jeruralem, 
this  was  his  ulual'praflice,  not  for  odentation,  or 
that  others  might  hear,  but  to  fno-.v  his  regard  ro 
the  God  of  IlVael,  and  to  ftrensthen  his  faich  and 
confidence  in  Him,  by  looking  towards  ins  holy 
temple,  the  place  whereGod  had  recorded  his  name, 
and  where  his  prefence  had  been  wont  to  refjde, — 
We  read  of  Cornelius,  "He  was  a  devout  man, 
who  feared  God,  with  all  his  houfe."  t  Iz  wab  a 
religious  family,  a  houle  in  which  God  was  wor- 
shipped.    Cornelius  was  at   prayer  in  his  Hour*,  § 

or 
>}  Daniel  6.  lo.  %  Acl^   lo.  2.  ^  Vcrfe  30. 


^7?  ^^^  Obligations  t» 

or  with  his  houlhold,  when  an  angel  was  fent  from 
heaven,  to  teftify  God's  approbation  of  him,  and 
to  direft  him  to  further  means  of  inftrudion  and 
improvement. 

Family  worfhip  having  been  the  pradice  of  good 
men  in  all  ages,  we  may  reafonably  foppofe  the 
apoftle  intended  to  include  it,  when  he  direded 
chrlftians  to  pray  "always  with  all  prayer."  |1 — Nor 
is  there  any  reafon  to  think  this  was  a  duty  pecu- 
liar to  thofe  days,  or  which  was  pradifed  only  by 
faints  of  an  eminent  charader.  It  is  a  duty  fo  fit 
' — fo  reafonable — and  fo  agreable  to  the  firfl;  no- 
tions of  religion,  that  I  cannot  eafily  conceive  of 
any  objedion  which  a  devout  mind  can  have  to  it. 

*  It  is  .not  for  me  peremptorily  to  fix  the  feafons 
when  this  duty  is  to  be  attended:  In  this  every  maf- 
ter  of  a  family  hath  an  undoubted  right  to  think 
and  judge  for  himfelf.     But  nature  itfelf  feems  to 

dired  to  the  morning  and  evening. When  we 

have  been  carried  through  the  palTages  of  the  day  j 
and  are  met  together  in  our  common  habitation, 
that  we  may  again  feparat«  for  our  neceffary  repofcr ; 
whatcanbemore  fit  and  decent,than  that  wefhould, 
with  one  heart  and  voice,  blefs  God  for  the  favors 
and  protedions  of  the  day — humble  ourfeives  for 
durmifcarriages — and  itnplore  his  care,  through  the 
fikot  watches  of  the  night,  of  whom  it  is  faid,  that 

11  Ephefians  6.  iS 


family  ■R€Ugi(ml  ijy^ 

He  neither  flumbers  nor  fleeps  ?  ''  'When  in  the 
morning  we  arife  from  our  beds,  how  natural  is  it, 
before  we  enter  on  the  bufinefs  of  the  day,  to  re-- 
turn  our  thanks  to  Him  who  hath  proteded  ik  -, 
our  dcfencclefs  hours — to  afk  the  direflion,  c 
and  blefling  of  our  heavenly  Father — and  to  ' 
mit  ourfelves  to  his  guidance  and  influence,  thvo'  u.. 
bufinefs  and  temptations  of  the  day  ? — How  beau- 
tiful  is  prayer  in  thefe  returning  feafons  ? — How 
pleafing  muft  it  be  to  God  to  obferve  our  de- 
vout acknowlegements  ?  Next  to  the  fatisfac^ron 
which  He  hath  in  himfelf,  and  in  his  own  divine 
excellencies,  He  takes  pleafure  in  the  homage  and 
obedience  of  the  creatures  which  He  hath  made  ; 
Both,  as  by  their  right  condud  they  honor  Him  ; 
and  as,  at  the  fame  time,  they  advance  their  own 
happinefs.  Whenever  we  approach  Him  in  our 
ads  of  religious  and  focial  worfhip,  we  own  Him  as 
the  greateft  and  bed  of  beings — as  the  fountain  of 
all  good — and  as  ready  to  extend  his  goodnefs  to  his 
creatures  :  We  acknowlege  our  dependance  upon 
Him,  and  our  obligations  to  Him,  This  is  to  fliew 
forth  his  glory.  What  a  happy  effeft  is  fuch  a  de- 
vout pradlice  like  to  have  on  our  own  fouls,  and  on 
the  fouls  of  thofe  who  are  under  our  care  ! — What 
honorable  fentiments  of  God  will  it  naturally  intro- 
duce into  the  minds  of  children,  and  other  young 
pcrfons,  who  generally  conftitute  a  great  part  of  fa- 
milies, when,  every  morning  and  evening,  a  facri- 
,%e  of  prayer  and  praife  is  offered  up  to  Him  I 

What 


2  So  ^hs  Ohlkations  to 


ii' 


"What  venerable  conceptions  will  they  form  of  this 
all-perfe(5l  Being,  when  they  hear  their  parents  and 
mafters,  whom  they  are  taught  to  honor  and  reve- 
rence, daily  acknowleging  his  fupq-intendency  over 
us,  and  all  our  concerns  !  How  doth  it  tend  to  fix 
in  their  breads,  a  fenfe  of  the  prefence,  the  perfec- 
tion, the  government  of  God  j  when  they  obferve^ 
that  we  dare  not  engage  in  bufinefs,  nor  retire  to 
reft,  without  a  folemn  addrefs  to  Him,  devoutly- 
imploring  his  favor,  prote6lion,  and  afllftance  !  Bjut 
at  the  fame  time,  what  an  amiable  reprefentation 
doth  ic  give  of  the  Lord  and  Father  of  all,  when 
they  confider  Him,  as  admitnng  us  guilty  fmners 
into  his  prefence,  allowing  us  to  breathe  out  the  de- 
fnes  of  our  fouls  before  Him,  and  giving  us  the 
greateft  encouragement  to  hope  tor  audience  and 
acceptance  ! 

While  family  religion  hath  this  happy  tendency 
to  produce  in  us  and  our's,  juft  thoughts  of 
the  blefled  God,  it  may  alfo  greatly  advance  our 
mutual  eafe  and  comfort.  Our  united  devotions 
will  naturally  unite  our  hearts  in  love  and  affefli- 
on  :  They  tend  to  fupprefs  all  unchriftian  wrath, 
fierce  relentmcnr,  and  indecent  murmurings  •,  to 
promote  a  ipirit  of  tendernefs,  and  forbearance  on 
the  one  part — duty  and  fubmifTion  on  the  other— 
kindnefs  and  benevolence  in  all  :  They  are  happi- 
ly calculated  to  make  thofe  under  our  care  truly 
religious,  and  religion  will  make  them  whatfqever 

die  they  ought  to  be^-ii-obedicnt  children — faithful 

fervantSj 


'Family-Religionl  fe  8 1 

fervants.  It  will  make  every  one  good  in  every 
relation,  and  will  fecurc  the  faithful  performance  of 
every  focial  duty. 

In  fpeaking  of  Family-religion,  I  have  confined 
myfelf  to  the  article  of  devotion,  not  bccaufe  this 
contains  the  whole  of  the  duty  -,  family  inftrudion 
— reading  the  word  of  God — counfelling,  warning, 
and  reftraining  thofe  under  our  care — and  every  • 
kind  of  family-government,  come  under  this  head  i 
but  as  a  fingle  difcourfe  would  not  allow  of  a  dif- 
tinfl  confideration  of  thefe  particulars,  fo  I  look 
on  family-prayer  to  be  the  leading  duty.  Where 
this  is  negleded,  the  other  are  like  to  be  negleded 
alfo.  Where  this  is  attended  with  ferioufnefs  and 
folemnity,  the  other  will  feldom  be  omitted. 

Your  time  will  not  allow   me   to   enter  upon  a 
particular  confideration  of  the   manner,   in   which 
God  is  to  be  worfhipped  in    our   houfes,     Doubt- 
lefs,  thofe  prayers  v^ich  are  offered  up  from  ^ure 
hearts,  and  in  the  exercife   of  fuitable  graces,    are 
moft  acceptable  to  this  All-perfed  Being  ;  and,  in 
a  ftrift'fenfe,  thefe  are  the  only  facrifices  that  will 
be  acceptable  to  Him.     But   as   It    is  a  principle, 
which  may  have  very  dangerous  confequences,  that 
they  who  are  not  in  a  ftate  of  acceptance  withGod  arc 
not  obliged  to  pray  at  all  ;  fo  is  it  alfo,  that  they  are 
not  obliged  to  pray  in  their  faniilies,  A  negled  of 
family-worlhip  is   a   dired  affront   offered  to  the 
N  n  Majelly 


g|2  the  Ohtigations  0 

Majefly  of  Heaven,  and  puts  us  out  of  the  way  of 
a  blefiing.  There  is  a  principle  of  confcience  in 
unregenerate  men,  a  fenfe  and  impreflion  of  duty, 
which  often  leads  them  to  do  that  which  is  in  itfelf 
right  -,  which  awakens  them  to  attend  the  means 
of  grace  and  the  exercifes  of  religion ;  gives  them 
a  degree  of  ferioufnefs  and  folemnity  of  mind  ; 
and  excites  in  them  defires  after  fpiritual  blefTings  : 
and  it  may  be  of  advantage  to  attend  family  pray- 
er from  fuch  principles,  when  there  is  no  higher. 
Their  prayers  may  ferve,  by  the  blefiing  of  God,  to 
make  thofe  who  lead  in  thefe  religious  exercifes, 
"wifcr  and  better,  and  they  may  have  a  happy  effeffe 
upon  others.  Befides,  if  they  who  are  heads  of  fa- 
milies arc  not  themlelves  fincere  chriftians,  yet 
there  may  be  fincere  chriftians  in  their  families,  and 
thefe  may  offer  up  fpiritual  facrifices,  they  may  lift 
up  holy  hands,  when  they  join  in  the  addreffes  of 
thofe  who  are  not  holy  ;  God  may  hear  them  pray- 
ing by  others  ;  and,  in  anfwer  to  their  prayers,  be- 
ftow  blefiings  on  the  families  ,to  which  they  "be- 
long. I  proceed  to  the 

APPLICATION, 

And  in  the  firft  place,  I  (hall  addrefs  thofe  wha 
pradlice  the  duty  of  family-worlhip.  Beloved  Breth- 
ren, continue,  inftant  in  prayer.  As  often  as  the 
Hated  fcafons  return  upon  you,  and  thefe,  I  hope, 
arc  as  ofccn  as  the  return  of  morning  and  evening, 
let  your  prayers   be   going  up   to  God — Let  not 


Pamily-ReligioH,  2?^ 

a  light  matter,  or  a  trivial  excufe,  prevail  with  you 
to  put  by  your  family  devotions,  I  own,  there 
may  be  foipe  extraordinary  occafions  which  afford 
a  fufficient  reafon  for  omitting  them  ;  as  when  our 
temporal  intereft  is  likely  to  be  very  greatly  injured, 
or  whea  our  neighbours,  whom  we  are  to  love  as 
ourfelvcs,  are  in  great  danger.  But  we  fhould  be 
very  careful,  not  to  make  excufes  for  omitting  this 
important  duty,  when  there  is  not  a  real  exigency, 
or  the  call  to  fome  other  duty  is  not  quite  appa- 
rent. In  moft  cafes  that  occur,  we  may  have 
our  famil/  devotions,  and  either  by  fhortening 
them,  or  by  attending  them  a  little  earlier  or  la- 
ter, may  do  what  neceifity  or  charity  requires. 

But  let  us  not  content  ourfelvcs  with  a  bare  at- 
tendance on  thefc  duties  of  religion.  If  the  prayers 
of  his  people  are  acceptable  to  God,  it  is  as  they 
are  fpiritual  facrifices.  T{ie  more  our  hearts  are 
engaged  in  them,  fo  much  the  more  agreable 
they  v/iU  be  to  that  .God,  who  hath  plcafure  in  up- 
rightnefs.  If  we  are  not  very  watchful,  thefe  fre- 
quently returning  exercifes  will  degenerate  inco 
mere  form  and  cuftom.  Too  many,  it  is  to  be  fear- 
ed, content  themfelvcs  with  the  performance^  with- 
out attending  to  the  frame  of-  their  minds.  Their 
hearts  are  far  from  God,  v^hile  they  draw  near  to 
Him  with  their  tips  ^  and  there  is  no  inward  devo- 
tion,  when  they  profcfs  fojemnly  to  addrefs  Him. 
They  hurry  over  a  few  good  words,  in  a  carele-is 

ari(i 


28.4^-  The  Obligations  /^ 

and  irreverent  manner,  and  call  it  family  worfhipi^i 
But  this  is  not  prayer — it  is  not  religion — fuch  fa- 
crifices  cannot  be  pleafing  to  the  hear^-fearching 
God,  altho'  they  fhould  be  offered  by  thofe  whom 
he  loves  :  for  it  muft  be  owned  that  good  men  are 
often  faulty  in  this  refpeft,  they  are  too  flight  and 
perfundory  in  their  family-devotions.  Whenever 
we  addrefs  the  God  of  glory,  the  amazing  dif- 
tance  between  us  fhould  imprefs  our  minds,  with  a 
holy  awe,  and  the  mod  profound  humility.  That 
we  may  be  in  the  bed  frame  to  attend  family  wor- 
fhip,  it  will  be  well  for  thofe  who  are  engaged  in 
bufinefs,  to  order  things  fo,  as  to  have  this  duty 
over  in  the  morning,  before  they  enter  on  their 
worldly  affairs  j  and  fo  feafonably  in  the  evening, 
as  that  neither  they  who  lead,  nor  they  w4io 
join  in  the  devotions,  may  be  in  a  fleepy  drowfy 
frame,  the  confequence  of  which  will  be  inattenci- 
©n,  and  irreverence. 

Secondly,  I  am  to  apply  Biyfelf  to  thofe  heai 
of  families  who  live  in  the  habitual  negleft  of  fa- 
mily worfhip.  If  this  is  a  duty,  the  negled  of  it 
iTiuft  be  infinitely  difpleafmg  to  a  holy  God.  He  re- 
quires ihat  you  acknowlege  Him  in  all  your  waysj 
but  you  live,  as  if  there  were  no  God  to  be  ac- 
knowleged,  or  you  were  under  no  obligation  to  o- 
bey  and  ferve  him. — If  there  arc  any  fuch  prayer- 
lefs  heads  of  families  now  prefent  before  the  Lord, 
(and  would  to  God  there  were  none)  I  mull  plain- 


family- Religion.  285 

ly  tell  yon,  the  fin  of  fuch  negle(5l  lies  at  your  door. 
To  you  it  belongs,  to  fet  up  the  worfliip  of  God 
in  your  houfes,  and  to  take  effedual  care  that  all 
who  arc  committed  to  your  charge,  whether  chil- 
dren or  fcrvants,  attend  upon  it.  ' 

It  may  be  difficult  to  bring  yourfelves  to  attend 
this  duty,  when  you  have  lived  any  time  in  the  o- 
mifiion  of  it.  You  are  aOiamed,  to  let  your  do- 
meftics  fee  that  you  have  neglefled  what  you 
ought  to  have  praflifed — to  confefs,  by  an  alterati- 
on of  your  condud,that  you  ha^^e  been  wrong  here- 
tofot*e.  But  remember  thofe  words  of  our  Saviour, 
"  whofoever  fhall  be  alhamed  of  me,  and  of  my 
words,  of  him  (hall  the  Son  of  man  be  alhamed, 
when  he  cometh  in  the  glory  of  his  Father,  with  his 
holy  angels."  *  Are  not  you  among  thofe  who  are 
alhamed  of  Chrift,  who  omit  a  known  duty,  left 
you  fhould  be  defpifed  for  having  negledled  it  ? 
How  terrible  the  thought  of  being  raifed  to  fhame 
andcverlafting  contempt  ! — If  you  could  be  pre- 
vailed upon  to  begin,  the  main  difficulty  would  bf 
over  j'you  would  find  the  work  eafy  and  plcafant, 
—•You  objed,  that  by  entering  on  family  religion 
now,  you  iTiall  implicitly  condemn  your-felf — your 
children  and  fervants  will  defpife  you.  But  do  not 
your  own  confciences  condemn  you,  while  you  live 
wiihout  any  religious  acknovvlegcment  of  God  in 
your  houfes  ? — Should  you  be  called  before  the  tri- 
bunal 


aSi^  ^be  Obligations  t§' 

bunal  of  a  holy  and  jufl  God,  have  you  not  reafon 
to  fear  he  would  condemn  you  ? — Thofe  very  chil- 
dren and  fervants,by  whom  you  imagine  you  fhall  be 
lightly-efteemed,  if  they  have  any  degree  of  feri- 
Gufnefs — if  they  are  not,  by  your  example,  made 
forgetful  of  God,  and^thoughtlefs  about  religion,can- 
not  but  look  upon  you  as  negligent  of  your  duty 
to  God,  and  to  them  -,  which  will  of  courfe  Icflen 
that  reverence  and  regard  they  would  other- 
wife  have  for  you.  I  fay,  if  they  are  not  for- 
getful of  God' and  unconcerned  about  religion  \ — 
But  confider,  what  a  dreadful  tendency  your  irrc- 
ligiou?  courle  of  life  hath  to  harden  their  minds,, 
and  to  render  them  proof  againft  every  confidera- 
tion  that  can  be  propofed  to  them  ! 

Children  are  very  apt  to  form  themfelves  by 
their  parents.and  to  think  all  is  right  which  they  fee 
them  do.  Efpcciallyare  they  ready  to  follow  them 
when  their  example  doth  not  contradidt  their  na- 
tural propenfuies.  It  is  difficult  for  pious  parents 
to  reftrain  their  children,  and  to  keep  them  within 
the  bounds  fet  by  reafon  and  religion,  but  it  !s  not 
tlifficult  for  wicked  parents  to  lead  them  aftray — 
Melancholy  is  the  influence  which  the.  bad  example 
of  parents  and  •  he^ds  of  families  hath  upon 
thofe  who  are  under  them  ! — If  children  fee  their 
parents  vicious,  is  it  not  to  be -feared  they  will  be 
vicious  too  ? — If  their  parents  neglefl  God,  is  it  to 
be  wondered  a:  that  they  alio  neglect  Kim  ? — And 

can 


'Famly -Religion.  2  %f 

can  you  wifh  to  be ! — can  you  bear  the  thought  of  be- 
ing— the  inftrumcnts  of  the  future  ruin  of  thofe  you 
brought  into  being — of  thofe  fouls  which  were  com- 
mitted to  your  charge  !  You  love  your  children, 
and  will  you  not  do  all  you  can  to  preferve  them 
from  everlafiing  burnings  ?  What  an  aggravation 
will  it  be  of  your  mifery,  if  you  have  the  giiilc 
not  only  of  your  own,  but  your  children's  fins  ly^ng 
upon  you  ! — Methinks,  thefe  confiderations,  if  you 
fuiTer  them  to  have  their  due  weight,  muft  abun- 
dantly preponderate  the  thought  of  appearing  con- 
temptible in  the  eyes  of  thofc  who  are  placed  un- 
der your  care,  by  owning  you  have  done  amifsa 
fuppofmg  they  would  really  defpife  you. — But 
this  is  fo  far  from  being  certain,  that  it  is 
probable,  the  effe(5l  would  be  quite  contrary— 
that  they  would  rather  elleem  and  honour  you.  Ic 
is  impofllble,  but  they  fhould  lake  notice  of  your 
neglect  •,  and  if  they  come  to  years  of  thought, 
they  will  know  it  to  be  a  negledl  of  duty  :  They  will 
obferve,  you  do  not  live  and  practice  as  your  neigh- 
bours do  j  and  will  naturally  think,  it  is  becaufe 
you  are  not  fo  good  as  your  neighbours  are  j  and 
will  defpife  you  in  their  hearts.  If  you. do  not  ren- 
der to  God  that  honor,  which,  as  your  Father  and 
Matter,  He  expcds  and  claims  from  you  j  how 
can  you  reafonably  cxped,  that  your  children  and 
fervants  (bould  yield  you  that  refpe^l  which  you 
demand,  from  them  !  Think  with  yourfelf,  when 
about  to  rebuke  or  corred  a  child  for  irreverence  and 

diibbedience — 


'T^t  The  Olli^ations  fi 

difobedience — What  a  wretch  am  I! — Who  withhold 
from  my  heavenly  Fatlver  that  homage  and  refpeift, 
which  is  infinitely  more  juftly  due  from  me  to 
Him,  than  any  honor  can  be  due  from  this  child 
to  m.e  !  And  let  this  rcfle(5lion  lead  you  to  amend 
your  condudt  towards  God,  as  you  expeft  your 
child  fhould  corre6t  what  is  amifs  in  his  behavior 
to  you. — Oh  !  fhould  our  children  behave  towards 
us,  as  we  do  towards  the  glorious  God,  how  (hould 
we  refent  and  punifh  their  ingratitude  and  difobe- 
dience ! — How  juftly  doth  He  fay  of  himfelf,  "My 
thoughts  are  not  your  thoughts,  neither  are  your 
ways  my  ways,  faith  the  Lord.  For  as  the  heavens 
are  higher  than  the  earth,  fo  are  my  ways  high- 
er than  your  ways,  and  my  thoughts  than  your 
thoughts."  ^ 

Arc' there  any  who  objeft  their  inability  to  keep 
i]p  family  worlhip  ? — How  can  you  know  you  have 
not  ability,  if  you  have  never  made  the  trial  ?  Per- 
haps, if  you  fhould  engage  in  the  duty  with  feri- 
culhcfs,  you  would  find  your  tongue  like  -the  pen 
of  a  ready  writer.  Or  if  you  fhould  not  exprefs 
yourfelf  with  fo  much  exadtnefs  and  propriety  as 
fome  others  do,  God  requires  according  to  that 
which  a  man  hath,  and  not  according  to  that  which 
he  hath  nor,and  accepts  our  prayers,  not  according 
ro  the  elegance  of  the  exprefTion,  but  according  to 
the  fincerity  of  heart  with  which  they  arc  offered. 

An  4 

^  IfaL-.h  55.  8,  9. 


■Family- Religion.  £  g  <) 

And  they  who  attend  on  your  devotions  mini 
be  very  bad  indeed,  if  inftead  of  uniting  with 
yon,  they  fpend  the  time  in  critically  obferving 
the  didion  or  language,  in  order  to  make  their 
profane  remarks  afterwards.  Such  as  thefe  will  be 
like  to  banter  every  expreflion  of  religion,  and  you 
muft  either  banifli  them  your  families,  or  treat  them 
with  the  negleft  and  contempt  they  deferve  while 
they  are  there. 

They  who  complain  of  their  want  of  ability  for 
family  worQiip  fhouid  endeavor  to  attain  feme  bet- 
ter acquaintance  with  religion,  to  know  more  of 
God  and  of  themfclves  •,  they  fhouid  contemplate 
their  mercies,  confider  their  dangers,  and  think  of 
their  wants — Such  meditations  would  foon  fupply 
them  with  proper  matter  for  prayer,  and  when  the 
heart  indites  matter,  words  will  feldom  be  want- 
ing. "  Every  one  can  tell,  how  eloquentr^necefiity 
is  wont  to  make  beggars,  that  are  pinched  with 
want  ^nd  hunger ;  they  do  not  ufe  to  want  words  to 
reprefent  their  cafe."  Let  me  efpecially.  recom- 
mend to  fuch  heads  of  families  a  conftant  lerious 
perufal  of  the  holy  fcripturesj  thefe  are  not  only  a- 
ble  to  make  them  wife  to  falvation,  but  they  arc 
peculiarly  adapted  to  help  them  in  their  devoti- 
ons •,  they  will  furnifli  their  minds  vv'ith  futable  fen- 
timents,'  and  their  mouths  with  words  proper  for 
almoft  every  cccafion. — If  you  cannot  prevail  with 
yourrdyes  to  perform  this  duty  in  an\  oiher  v/ay,  it 
O  0  \% 


2^o  ^be  OUigations  A? 

is  better  to  pray  in  the  ufe  of  fome  plain  familiat; 
forms  than  not  to  pray  at  all.  At  leaft,  you  may  ufe 
thefe,  till  by  practice,  and  a  more  thorough  ac- 
quaintance with  religion, you  have  gained  courage  to 
pray  without  them  ;  and  then  it  feems  more  eligi- 
ble to  difmUs  them.  PofTibly,  I  rnay  be  influenc- 
ed by  cuftom  and  the  prejudices  of  educationi  butr 
it  appears  to  me,  that  the  flated  ufe  of  forms,  ef- 
pecially  in  our  more  private  exercifes  of  religion, 
hath  a  tendency  to  damp  our  devotion,  and  leads 
to  formality.  They  may  not  always  have  this  ef- 
fcd,  and  I  doubt  not  but  many  good  chriftians, 
who  chufe  to  make  their  addreffes  to  God  in  this 
way,  have  the  true  fpirlt  of  prayer.  We  ought  to 
bear  with  one  another  in  our  different  fentiments 
on  fach  circumftantial  points  ;  and  to  love  and  ef- 
tecm  thofe,  who  ferve  God  fincercly,  though  their' 
way  of  worfliip  differ  from  our  own* 

Heads  of  families  fliould  take  particular  care, 
that  all  in  their  houfes  do,  as  far  as  may  be,  at- 
tend on  thefe  focial  exercifes  of  religion  i  and  to 
order  the  other  affairs  of  the  family  fo  as  that  the 
meanefl  fervant  may  not  be  excluded.  How  i4l 
doih  it  look,  when  a  family  is  called  together  to 
worfbipGod,  to  find  one  half  of  it  difperfed,  and 
engaged  in  other  bufinefs,  as  if  they  had  no  par^ 
Ror  lot  ill  this  matter  ! 

I  Iball  not  pretend  to  dictate  how  much  time  Is 
to  be  albtted  for  family  devotion.    Wifdom  is  pro- 

6tai2l@ 


Fumily  -  R  eligicn .  291 

fitable  to  d'lrefl  in  this,  as  in  many  other  cafes. 
There  are  two  extremes  which  fliould  carefully  be 
avoided.  The  one  is,  when  we  hurry  over  the  exer- 
.cife  in  an  indecent  irreverent  manner,  as  if  we  at- 
tended it  only  for  form's  fake,  and  wanted  to  have 
ic  at  an  end.  The  other  extreme  is,  when  v/e  run 
out  to  a  tedious  length,  as  if  we  expefted  to  be. 
heard  for  our  much  fneaking.  "  I  reckon,"  to 
life  the  words  of  the  judicious  Mr.  Howe, 
"  that  one  quarter  of  an  hour  or  Icfs,  fpcnt  witU 
fpirit  and  life,  is  a  great  deal  better  than  hours  to- 
gether fpent  in  naufeous  flatting  repetitions \  (which 
was  the  phauifaical  way)  in  fuch  a  tedious  fulfomc 
way,  as  tends  to  make  religion  a  burthen  and  grie>- 
vance,  I  think  that  is  applicable  to  the  purpo- 
fes  of  religion,  which  hath  been  applied  to  meaner, 
much  meaner  purpofes  \  that  it  is  good  to  come 
from  a  meal  with  an  appetite  j  that  it  is  good  to 
come  fo  too  from  an  exercife  of  religion,  with  thofe 
pieafant  relifhes  left  upon  one's  fpirit,  as  may  make 
him  lono;   for    the  return  of  fuch  a  fcafon. 

It  is  highly  proper,  when  the  family  comes  toge- 
ther for  mornino  and  evening  devotions,  to  read 
iom^  portion  of  God's  holy  word.  This  may  be 
greater  or  Icfs  as  fuits  our  other  affairs.  By  this 
practice,  we  put  an  honor  on  the  fcriptures — we 
may  hope  for  great  fpiritual  advantage— and  we 
may  be  fure  that  all  under  our  charge  will  get 
an  acquaintance  with   the    facred  oraclej-,  although 

ihn-e 


29*  ^^^  Obligations  to 

there  may  be  fome  who  wholly  negledl  them  at  o« 
ther  ciiTies.  The  ftri6t  charge  which  Godgaye  the 
Jews  remains  on  record  for  our  inftrudion  •,  "  Thou 
(halt  teach  them  diligently  unto  thy  children,  and 
fhalt  talk  of  them  when  thou  fitted  in  thine  houfe, 
and  when  thou  walked  by  the  way,  and  when  thou 
lieft  down,    and   when    thou  rifeft  up."  -jr 

I  have  now  delivered  my  thoughts  concerning 
the  nature  and  importance  of  family  religion.  I 
make  no  apology  for  my  freedom  and  plainnefs, 
becaufe  I  have  not  laid  any  thing  that  1  did  not 
•think  myfelf  obliged  to  fay. 

Let  me  once  more  befeech  you,  oh  !  prayerlefs, 
heads  of  families,  to  confider  what  hath  been  laid. 
Think  what'  account  you  fliall  be  able  to  give 
lo  the  great  God — Think  what  is  likely  to  be- 
come of  your  children's"  fouls,  v/hdc  you  fetthem 
fuch  an  awful  example  of  irreligion — While  you 
Vive  withoLii;  prayer,  yon  live  the  life  of  an  heatlien  j 
yea,  you  are  v/oufc?,  in  this  refpe<5l,  than  fome  even 
among  the  heathen — You  bring  difcredit  on  the 
religion  of  the  blefied  Jefus — You  are  injurious  to 
the  community  of  v^hich  you  are  members.  While 
you  fhould  be  deprecating  the  judgments  of  hea- 
ven, you  rather  help  to  bring  them  down.  No  lon- 
ger caft  oir  fear,  nor  reftrain  prayer  before  God. 
Begin  this  evening.  The  fabbath  is  a  good  feafon 
to  enter  upon  this  duty  ;  when,  ic  is  to  be  hoped, 
fome  ferlous  impreflions  are  made  on  your  minds 
by  the  exercifesof  the  day.     This   alfo   is   a  time 

1  Deur.   6.  7.  Wbea 


Family-Religion.  s^^l 

wheh  you  arc  likely  to  meet  with  the  lead  inter- 
ruption. Theferious  conrdencioiis  perforji^aoce  of 
this  duty  will  afford  you  a  fatisfa^lion  you  can^ 
not  enjoy  while  you  negled  it.  And  -who  can 
tell  what  bleffings  you  may  prevail  with  a  prayer- 
iiearing  God  to  befto.w — on  yourfclves— ^on  your 
families — on  the  land  ? 

I  fiiall  conclude  with  fome  pafTagesof  an  eminent 
author,  only  adapting  them  to  ourfelves  and  the 
prefent  ftate  of  this  community.  *' Do  not  you  de- 
fire  that  the  world  fhould  mend  r  that  you  may  fee 
better  times  •,  and  to  fee  your  country  flourifli  ?  If 
trade  languilli,  every  one  is  fenfible.  If  your  civil 
rights  are  in  danger,  there  is  a  general  alarm— Me- 
thmks  we  fliould  not  be  inienfible,  if  religion  lan- 
guifli,  if  the  power  and  fpirit  of  the  gofpel  are  loft. 
But  how  fliall  religion  live,  if  not  in  families  ? 
There  is  the  great  failure-=-and' any  place,  tfcat  hath 
long  been  the  feat  of  religion,  when  it  comes  to  de- 
cay in  ih?t!:  refped,  wiil  decay  in  other  refpeds  too. 
*'  Be-inftrufled,  O  Jerufalem,  lell  my  foul  depart 
from  thee  -,  left  I  make  thee  dffolate,  a  land  not  in- 
habited." If  that,  which  is  the  very  foul  of  ^ny 
people's  good  eilate,  even  of  the  political  body.;  if 
that  retire,  all  moulders.  How  defirablea  thinly  is 
:iic  to  fee  New-England  in  a  profperous  flouriiirmg 
condition  !  But  never  expeft  to  kc  it  fo,  if  religion 
iliall  be  in  a  languifhing  decaying  condition,  gra- 
dually from  day  to  day.  This  will  be  a  dreadful 
foretoken.  The  cry  of  wickednefs  is  loud  among 
;i3 :  If  the  cry  of  prayer  fhall  prevail  and  be  louder,^ 


PU  ;,iiii1iWW* 


S94  ^^  Obligations  to^  &c. 

this  will  draw  down  bleflings.    The  cry  of  wicked- 
nefs  Is  calling  for  wrath  and  vengeance,  for  the  vi- 
als  to  be    poured   out  upon  us  ;    but    if  fo  many 
houfes  as  there  are  in  this  town,  in  this  land,  where- 
in religion  is    profeffrd,    fhould    really    become  fd 
many  oratories,  Ivoufes  of  prayer,  it  is  to  be  hoped 
there  will  be  fo  many  louder  cries  afcertding  up  in- 
to heaven  for  mercy.     If  there  had  been  fifty,  for- 
ty, thirty,  twenty,  nay  ten  righteous  perfons  in  So- 
dom, that  would  have  prevailed  for  mercy  for  that 
City,     li  {o  many  as  profefs  religion  in  New-Eng- 
iand  would  but   pradtife  it,   and  family  religion  in 
particular,  in  this  refpeift  vox  popuiimW  be  vox  Da^ 
Lhe  voice  of  a  praying  people  will  be  as  the  voice 
ot   God    blefiing  us  from  above  -,  and    telling  us 
thai  yo.U'  have  prevailed,  the  courfcr  of  wrath  is  ftop- 
p'jj,  tiie  decree  reverfcd,  you  (hall  fee  "  the  city  of 
youv    .folemnities   a    quiet    habitation."      'ibis  is 
laid  by  the  prophet    in    a  way    of   anfu'er  to  the 
]..:eopIe  who  were  brought  in  -f  praying,   *'  O  Lord, 
bv!  gracious  unto  us,  v;e  have  waited  for  thee  •,   be 
.thou  their  arm  every  moining,  our  falvation  alfo  in 
the  time  of  tioublc."     Here    v/as  daily    prayer  al- 
cending  and  going  up.    It  follows,  §  "  iiOok  upon 
Zion  the  city  of  our  folemnities,  thine  eyes  fhall  f.^c 
Jerufalem  a  quiet  habitation,  a  tabernacle  that  iliall 
not  be  taken  dov/n,  not  one  of  the   f[a!:cs   thereof 
fliall  ever  be    removed,    neiilier   uull  any   of   the 
cords  thereof  be  broken."      Amen   ! 
t  U?..  33.   2.  \  Vcrf^  zo. 

S  E  R  M  O  H 


^r:rme--:aaUJi»'J3SiiSKSmrrtSiXaSKMii,-iM!l*Mmi,-SaSISi 


SERMON     XIII. 


The  Ufefulnefs  and  Importance  of  Religious 
Education, 


Genesis    XVIII.    19. 

For  I  blow  hhn,  that  he  will  com- 
mand  his  children  and  his  hotifhold 
after  him,  and  they  Jhall  keep  the 
way  of  the  Lord^  to  do  jujiice  and 
judgment.    ■ 

ABRAHAM  v/as  a  very  eminent  pcrfonage. 
He  was  diftinguifhed  by  his  fituation  and 
circumftances  in  life  •,  but  he  dirtinguifht'd  him- 
felf  more  by  his  virtues.  He  had  the  fignal  honor 
of  being  called  the  friend  of  God.  He  fat  a  bright 
example  of  faith  and  obedience  in  many  trying  in- 
ftances.  But,  at  this  time,  when  God  was  about  to 
treat  him  with  an  uncommon  degree  of  intimacy 
fjnd  condefcenfion,  the  reafon  He  is  pkafed  to  give 

is—- 


2C}6  The  tifefulnefs  and  import  and 

is — "  I  know  him,  that  he  will  command  his  chiU 
dren  and  his  houlhold  after  him,  and  they  fhall 
keepi  th:e  way  of  the  Lord.'*  You  fee  how  accep- 
table Abraham's  pious  care  to  tranfmit  true  religi- 
on to  future  generations  was  to  God.  It  fhows  th6 
very  great  Impo'rtance  of  parental  endeavors  to 
form  children  to  virtue  and  holinefs.  God,  as  it 
v.'ere,  fingles  this  out  among  thofe  virtues,  which 
conflituted  the  ch^rader  of  this  illullrious  Patriarchi 
Them  that  lienor  him,  he  will  honor. 

Thefe  words  are  a  proper  foundation  to  difcourfc 
of  the  duty  of  religious  houfholders,  to  inftruft 
thofe  under  their  care  in  the  principles  of  religion 
and  virtue  ;  or,  in  the  words  of  our  text,  to  "  com- 
mand" their  **  children  and  houlhold  to  keep  the 
way  of  the  Lord." 

Jn  the  firfi:  plac^,  I  fhall  Ihcw  what  we  are  to 
nnderdand  by  keeping  the  way  of  the  Lord. 

Secondly,  In  what  fcnfe  parents  and  heads  of  fa- 
milies are  to  command  their  children  and  houlhold 
to  keep  the  way  of  the  Lord. 

-  Thirdly,*!  Ihall  endeavor  to  prove,  that  this  is 
the  charadler  of  every  religious  houiliolder,  which 
will  lead  me  to  Ipeak  of  the  imporiimce  of  the  du- 
ty, and  how  peculiarly  acceptable  it  is  to  God. 

Fird",  I  am  to  fliew  v/hat  wc  are  to  underfland 
by  keeping  the  v/ay  of  the  Lord  s   it  is  added  in 


of  Religious  Education,  2^7 

the  text,  **  to  do  juftice  and  judgment."  The 
phrafe  includes  univerfal  moral  rcvflitude,  or  the 
whole  of  that  duty  which  creatures  owe  to  God 
their  Creator  and  Lord.  This  duty  is,  in  feme  re- 
Ipedls,  different,  under  different  difpenfations.  The 
foundation  of  moral  virtue  is  always  the  fame,  the 
nature  and  perfedlions  of  God.  But  fome  particular 
circumftances  in  religion,  hav.-  been  fubjefl  to 
alteration.  For  wife  and  good  reafons,  God 
hath  required,  that  men  fliould  cxprefs  their 
regard  to  him,  at  one  time,  by  rites  and  ceremo- 
nies, which  have  not  been  neceflary  at  another.  Re- 
ligion hath  been  the  fame,  but  fome  appendages  of 
religion  have  varied.  As  it  is  not  my  dtrfign  criti- 
cally to  explain  the  text,  but  only  to  improve  the 
example  of  Abraham  for  the  quickening  and  en- 
couragement of  Chriffian  Parents,  I  ri:iall  not  en- 
quire into  the  ftate  of  religion  under  the  Abrahamic 
difpenfation,  but  fhall  confine  myfelf  to  what  we 
are  taught  nnde<:  the  much  clearer  light  of  the 
gofpel. 

The  New-Teftament  plainly  teaches  us,  that  we 
muft  be  faved  in  the  way  of  faith,  and  in  the  way 
cf  holinefs.  This  is  the  "  way  of  the  Lord'' — the 
way  which  is  plea  fin  g  to  Him — the  way  which  he 
obliges  us  to  walk  in — and  with  which  He  harh 
been  pleafed  to  conned  eternal  life.  We  are 
to  believe  the  record  which  God  hath  given  of  his 
Son,  and  to  yield  him  that  tribute  of  homage,  re- 
P  P  vcren.c<i, 


T^t  The  Ufefidnefs  and  Importance 

verence,  truft,  and  obedience,  whiffh  are  juftly  due 
to  his  perfon  and  cliarader.  We  are  to  fubmic  to 
his  inllruflions — rely  on  his  merits — and  obey  his 
commands.  This  is  our  duty.  So  far  as  we  prac-' 
tile  our  duty,  we  "  keep  the  way  of  the  Lord." 
\Ye  do  not  walk  in  his  way,  when  we  reje6l,hi3 
truths,  or  negledl  the  duties  of  our  holy  religion. 
However  contemptuoufly  fomc  men  fpeak  of  faith, 
yet  the  golpel  lays  great  ftrefs  upon  it,a  belief  of  thie 
truth  is  a  fundamental  principle  in  religion,  and  is 
necefliiry  in  order  to  juftification  and  life.  "  He 
that  beiieveth,"  faith  our  Saviour,  "  fhall  be  faved  ; 
but  he  that  believeth  not  fhall  be  damned,"  On 
the  other  hand,  in  whatever  high  terms  the  gofpel 
fpeaks  of  faiih  ;  ic  aUvays  fuppofes,  that  it  is  a  vital 
operative  principle,  that  it  purifieth  the  heart,  and 
is  prodaflive  of  univcrfal  holinefs.  '*  Faith,  if  it 
hadi  not  v/orks,  is  dead,  being  alone." 

To  "  keep  the  way  of  the  Lord'*  intends  con- 
tinuance, or  perfeverance  in  duty.  It  is  not  enough, 
that  we  believe  the  teftimony  of  God  concerning 
JciusChriH:,  at  this  or  that  particular  time  ^  it  muft 
be  a  continired  exercife,  a  prevailing  habit.  A 
chriilian  is  not  perfe<fl  in  this  life  -,  he  daily  fins,  and- 
contratSis  new  guilt ;  he  can  obtain  pardon  and  com- 
fort only  by  the  view  of  a  crucified  Saviour,  and  an 
hearty  acqj.iefcence  in  the  gofpel  fcheme  of  falvati- 
on.  This  is  the  fountain  let  open  for  ftn  and  for 
uncleannefs.     This  Is  what  alons    can    pacify  the 

confcience 


ef  Religious  Education,  299 

confcience  of  a  finner.  Therefore  chriftians  arefaid 
to  "  live  by  the  faith  of  the  Son  of  God."  Faith 
may  be  increafed,  it  may  grow  flronger  and  ftrong- 
cr.  It  is  by  exercife  that  this  and  every  other  gra- 
cious habit  is  increafed  or  flrengthened.  The  moft 
fubhme  adts  of  virtue  will  not  prove  that  we  are  in 
the  way  to  eternal  life,  unlefs,  by  patient  continu- 
ance in  the  ways  of  well-doing,  we  feek  for  glory, 
honor,  and  immortality.  He  that  endureth  to  the 
end  fliall  be  favcd.  Whatever  change  we  may 
think  we  have  experienced  at  any  particular  time, 
if  the  temper  of  our  minds  and  the  courfc  of  our 
lives  be  not  correfpondent,  we  know  nothing  of  re- 
ligion, and  our  truft  is  that  of  the  hypocrite,  which 
is  "  a  fpider's  web,'*  and  will  difappoint  us  when 
we  have  moft  need  of  fupport. 

I  am,  fecondly,  to  confider,  in  what  fenfe  parent's 
and  heads  of  families  are  to  "  command"  their 
"  children  and  houOiold  to  keep  the  way  of  the 
Lord.**  Mankind  do  not  naturally  walk  in  the 
right  way.  There  is  too  often  feen  in  early  life  a 
propenfuy  to  fin.  Itdifcovers  a  (Irange  unacquaint- 
cdnefs  with  human  nature,  to  fuppofe  chat  it  Is  as 
much  inclined  to  virtue  as  to  vice.  All  the  painc 
we  can  take  are  but  juft  fufficienr,  they  arc  often 
infufficienr,  to  reftrain  the  paffions  and  appetites 
of  thofe  who  are  under  our  care,  and  to  keep 
rhem   from  forbidden    paths.  What    would 

become  of  children  } What  would   become  of 

families  ? What  would  become  of  the  world  ? 

if  cvrrv    one   was  left  to    walk  after  the    incli- 


3o6  The  Ufefulnefs  and  Importance 

nations  of  his  own  heart,  without  any  check  or  re- 
Itrainr.  This  earth  would  probably  become  a  fcene 
of  diforder  and  wickednefs  •,  men  would  abufe  and 
devour  one  another  ;  and  a  virtuous  charafter 
would  fcarcely  be  found.  The  God  of  nature  hath 
therefore  conftituted  a  kind  of  natural  fubordinati- 
on  \  hath  entruiled  one  to  the  care  of  another  •,  and 
hath  particularly  fixed  the  relation  of  parents  and 
ch'.ldren.  Parents,  from  the  natural  afFeftion  which 
they  havG^or  their  children,  defire  to  keep  them 
from  things  that  would  be  prejudicial,  take  upon 
them  to  guide  their  early  fteps,  and  to  point  out 
the  way  in  which  they  fhould  go.  This  is 
the  plan  of  Providence  :  and  agreably  to  this 
plan,  parents  fhould  endeavor  to  form  the  minds  of 
their  children  to  a  love  of  virtue  and  goodnefs^and  to 
preferve-them  in  their  tender  years  from  thofe  prac- 
tices, which  will  make  them  the  bane  of  fociety  in 
t!i!S  world,  and  expofe  them  to  the  curie  of  Gud  in 
the  ether. 

There  is  certainly  a  dilllnction  between  right 
and  wrong,  virtue  and  vice.  But  how  fliall  chil- 
dren find  out  this  difference  ?  We  mud  not  expect 
theywill  be  taught  it'bv  immediate  infpiration  :  and 
if  we  leave  them  to  the  exercife  of  their  own  realon^ 
and  to  that  only  ;  is  there  not  r0')m  to  fear,  that 
before  this  is  mat'.ire  enough  to  gu'de  them,  if  that 
Hiouid  ever  be  the  cafe,  they  will  have  contracted 
fach  habits  of  vice.,  as  reafon  will  iicver  he  aWe  to 

eradicate 


ef  Religious  Education.  3 ox 

eradicate  ?  Parents  ought  therefore  to  take  them 
by  the  hand,  and  lead  them  in  the  way  everlallino-. 
God  and  nature  have  made  this  their  duty.  They 
are  to  "  command"  their  children  and  houHiold  to 
keep  the  way  of  the  Lord. — Parents  are  rulers  in 
their  own  houfes.  They  have  authority  over  thofe 
whom  Providence  hath  committed  to  their  charge. 
They  may  not  enjoin  any  thing  unreafonable  j  but 
they  may  enjoin  the  commands  of  God,  becaufe 
they  are  founded  in  the  higheft  reafon.  They  may 
forbid — they  ought,  as  far  as  in  them  lies,  to  pre- 
vent whatever  is  contrary  to  the  divine  law.  They 
have  a  right  to  infill  on  the  attention  of  their  chil- 
dren, while  they  fet  before  them  the  neceflity  and 
realbnablenefs  of  a  fubmiffion  to  God,  their  Maker 
and  Lord.  They  ought  to  watch  for  the  dawnings 
of  reafon,  and  to  inftrudt  them  in  the  great  truths 
and  duties  of  our  holy  religion,  a?  they  are  able  to 
bear  them.  They  fhould  endeavor  to  imprefs  on 
their  minds  a  fenle  of  the  being  and  perfe(5tions  of 
God,  of  his  univerfal  pretence,  and  moral  govern- 
ment. They  fhould  teach  them  the  difference  be- 
tween good  and  evil,  and  llrive  to  beget  in  them, 
while  they  are  yet  young  and  tender,  an  abhor- 
rence of  fin,  and  a  love  of  virtue  and  holinefs. 
They  fhould  labor  to  awaken  confcience,  and  to 
keep  it  adlive  and  vigilant.  They  Ihould  ©bferve 
their  faults,  corre(5t  their  miHakes,  and  warn  them 
of  their  danger.  They  fhould  open  to  them  the 
tol;r!ne  of  a  Mediator ;  fet  before  them,  in  the  moft 

engaging 


^ojfr  ^'he  Ufefidnefs  and  Importance 

engaging  light,  the  aftonifliing  love  of  Jefus  Chrift^ 
jn  taking  our   nature,    to    inftruft   and   reform   a  • 
vicious  world,  and  to  lay  down  his  life  a   facrifice, 
that  he  might  reconcile  us  to  God.     They  Ihould 
teach  them,  that  God  will  pardon  the  offences  they 
commit,  only  on  account  of  the  merits  of  this  glo- 
rious Redeemer,   the   reafon   they  have  to  hope  in 
the  mercy  of  God  through  Chrift,  and  the  mighty 
encouragement  there  is  to   the  pradice  of  virtue, 
from  the  gracious  declarations  of  the  word.     They 
fnouid  endeavor   to  alarm  their  fears  by  the  awful 
threatttings  denounced  againll  the   impenitent  and 
unbelieving,  to  melt  their  hearts  into  gratitude  and 
love  by  the  goodnefs  of  God,  and  to  quicken  their 
obedience  by  the  glorious  profpecls  which  the  gof- 
pel  prefents.     They  fliould  make  them  fenfible  of 
their  moral  weaknefsand  infufficiency  to  that  which 
is  good  •,  this  they  may  be  early  taught  to  obferve, 
from  their   love  of  vanity,  the  tranfitory  effects  of 
their  good  refolurions,  and  their  frequent  violations 
of  their   moil   folemn  vows  and  promifes.     They 
ftouldfoon  m:ikethem  acquainted  with  the  treachery 
cf  their  own  hearts  -,  and  warn  them  of  the  fnares  and 
temptations  with  which  tijcy   are   continually  fur- 
rounded.     From  all  thefe  conflderations,chey  fnouid 
be  led  up  to  God  as  the  fource  of  all  good  ;  they 
fiiould  be  taught   the  nect'duy  of  divine  influence, 
and   the   importance  of  maintaining  a  conftanr  in- 
tcrcQurfe  with  tiie  Deity,  by  frequent  ads  of  devo- 
tion.     Thefc  ars  fome  of  th.e  truths  and  duties  \xe 

are 


9f  Religious  Educatioft,  ^o4i 

are  to  inculcate  on  our  ckildren.  We  (hall  doubc- 
lefs  often  find  greac  backwardnefs  and  oppofition 
in  them  s  and  fliall  have  frequent  occafion  to  mourn 
the  little  efFefl  of  our  inftruftions  and  endeavors  •, 
but  we  may  not  give  way  to  difcouragement  ;  We 
fhould  follow  them  with  continual  counfels ;  We 
ihould  vary  our  methbds  of  application  •,  and  ufe 
every  juft  art  of  addreft,  till  we  win  them  to  God. 

Ifthe  truths  of  religion  were  rubje(5ls  of  doubtful 
difputation  ;  if  the  practice  of  virtue  was  a  thing 
<]uite  indifferent  \  we  might  leave  children  tothcm- 
lelves,  and  permit  them  to  chufe  this  way  or  that, 
without  taking  any  pains  to  iufluerice  their  choice. 
But  as  this  is  a  matter  of  the  lad  confequence,  a^s 
they  will  probably  meet  wirh  innumerable  allure- 
ments'and  temptations,  and  are  in  danger  of  being 
reduced  by  reafon  of  their  iinacquaintednefs  with 
the  world,  the  men  and  the  things  of  it,  we  may 
well  be  allowed  to  improve  all  the  means  witiv 
which  God  hath  furnifhed  us,  to  preferve  them. 

It  would  be  Wrong  and  unjuftifiablc  to  ufe  any 
deceitful  arts,  or  to  fill  the  minds  of  children  vvitll 
imaginary  terrors.  And  what  need  can  there  be  of 
cur  taking  any  fuch  method  ?  We  need  no  argu- 
ments befidcs  thofe  which  reafon  and  relicrion  afford 

o 

us.  Thefe,  and  ihefe  only,  we  are  to  improve  : 
Thefe  we  are  to  fet  before  them  in  iht  ftrongeft 
lij^ht,  and  to  pref.  "^ith  unceafing  perfeverance. 

But 


go 4  I'hi  Ufeftdmfs  and  Importance 

But  how  inelfedual  are  our  endeavors  like  to 
prove,  if  we  do  not  exemplify  the  duties  we  incul- 
cate !  Children, as  we  have  had  occafion  to  mention 
in  the  preceding  difcourfe,  foon  learn  to  obfervc 
their  parents  :  They  are  apt,  while  they  are  young, 
if  not  afterwards,  to  form  a  high  opinion  of  them, 
and  are  fond  of  treading  in  their  fteps.  And  if 
they  fee  us  carelefs  in  our  walk,  loofe  and  vain  in 
our  converfaticn  ;  if  we  are  paffionat-e,  quarrelfome, 
intemperate,  evii-fpeakers,  profane  •,  or  are  given 
to  pleafurc  and  diflipation  ;  if  we  negle£t  God, 
mis-fpend  the  fabbath,  or  are  indifferent  in  our  at- 
tendance on  public  infiitutions,  in  vain  Ihall  we  en- 
join on  them  the  duties  of  religion  and  virtue. 
They  will  not  think  themfelves  obliged  to  obfervc 
thofe  precepts,  to  which  we  pay  no  regard  our- 
felves.  They  will  look  on  our  inftruflions  as  only 
matter .  af  form,  and  of  little  importance,  or 
that  a  very  imall  degree  of  goodnefs  is  all  that  is 
necefTary.  It  is  an  old  maxim,  but  which  contains 
a  great  deal  of  truth  and  juftice,  "  The  greateH 
reverence  is  due  to  children."  They  are  fo  apt  to 
£orm  themfelves  by  us,  that  we  cannot  be  too  cauti- 
ous of  oup  behaviour  before  them.  They  are  ready 
to  think  that  which  is  lawful  for  their  inftrudors, 
is  lawful  for  them,  and  toexcufe  themfelves  if  they 
come  a  little  fhort.  If,  therefore,  a  parent  defires 
his  children  fliould  aim  at  an  exalted  degree  of  pie- 
ty, he  fijould  be  an  example  of  ithimfelf  j  hefiiould 
behave  with   the  uimod:  circunifpedion  and  care, 

and 


'  ^f  Religious  Education.  qq^ 

ind  be  fure  never  to  pradifc  himfelf  what  he  con- 
demns in  them.  In  thi*?  way  of  inftruflion  and  ex- 
ample, a  parent  may  do  much  to  gain  his  children 
to  virtue  and  a  fober  converfation.  But  fomethins 
'friore  is  neceflary.  It  is  not  enough  that  chil- 
dren are  civil  and  moral  in  their  deportment.  This 
is  good — it  will  prevent  the  uneafinefs  which  a  con- 
trary behaviour  would  occafion — it  will  make  them 
ufeful  in  the  world.  But,  in  order  to  their  being 
happy  in  a  future  ftate,  they  muft  have  an  inward 
principle  of  holinefs,  a  fupreme  love  of  God  reign- 
ing in  their  hearts,«and  begoverned  hy  the  peculiar 
motives  of  the  gofpel  of  Chrilh  You  cannot  but 
be  fenfible  your  power  doth  not  reach  fo  far — You 
cannot  give  your  children  a  fpiritual-  difcernment  of 
divine  truths — You  cannot  captivate  their  hearts 
to  the  love  of  holinefs — You  cannot  produce  true 
repentance — You  cannot,  though  you  exhauft  eve- 
ry topic  of  perfuafion,  compel  them  to  devote  them- 
(elves  to  God,  and  to  maintain  a  conftant  regard  to 
Him  in  their  moral  condw61:.  They  may  chufc, 
from  refpedl  for  you,  to  avoid  thofe  things 
chat  would  grieve  and  offend  you,  and  to  behave  as 
they  think  will  pleafe  you  ;  but  you  cannot  make 
them  fincere  chriftians — You  cannot  produce  righc 
principles — or  bring  them  to  aft  from  thofe  exalt- 
ed motives  which  chriftianity  propofes. This  is 

the  work  of  God.  He  hath  the  mod  intimate  ac- 
cefs  to  our  minds,  and  is  able  to  work  in  us  both 
to  will  and  to  do  of  his  good  pleafure.  By  the  in - 
*  Q»  4  terpal 


3o6  1'he  Ufefulnefs  and  Importance 

ternal  operation    of   his   Spirit,    he    gives  fuch  a 
view   of  divine   truth,  as  changes  the  heart,  pro-  , 
duces  right  difpofitions,  and  leads  to  an  anfwerable 
pradice.     He  imprcfles  fuch  a  fenfe   of  the  reality 
and  importance  of  religion,  that  Satan  tries  his  arts 
in  vain,  the  foul  is  fixed  on  God,  and  a  conformity 
to  this  AU-perfedt  Being  is  the  height  of  its  defire. 
This  is  a  flate  of  mind  human  nature  is  capable  of. 
It  is  not  an  exalted  pitch  of  virtue,  which  we  may 
only  view  at  a  dillance,  and  wilh  wc  could  attain   ; 
it   is   what   the   gofpel  encourages   us  to  aim   at, 
Chrifl:  hath  purchafed  the  Spirit,  we  are  directed  to 
afk  this  great  and  comprehenfive  blefling,    and  are 
allowed  to  exp;:ift  the  beftowment  of  it.     Our  Hea- 
venly Father  is  infinitely  more  ready   to  give  the 
Holy  Spirit   to   them  that  afk  him,  than  the  molt 
afFedionate  parents  on  earth  are,to  give  good  things 
to  their  children.     Parents  therefore,  befides  all  o- 
ther  mt-ans,  ought   to  be  frequent  and  earneft   in 
their  prayers  to  the  God  of  all  grace,  that  he  would 
give  their  children    a  juft  concern  for  themfelves, 
renew  and  fandify  the  powers  and  faculties  of  their 
fouls,  and  keep  them  in  the  love  of   God.     They 
fliould,    at   the  fame  time,    endeavor  to  give  their 
children  fuch  a  rational  convidion  of  the  truths  of 
religion,  in   their  nature  and  importance,    as    will 
influence  them   to  pray   for    themfelves.      They 
Ihould  fet  before  them   the   condel'cending  notice 
God  takes  of  early  piety,   and  the  gracious  promi- 

ies 


ef  Religious  Education,  307 

fes  he  hath  made  to  it,  "  I  love  them  that  love  m.e, 
and  they  that  feek  me  early  (hall  find  me."  § 

I  proceed  in  the  third  place,  to  evidence  the  im- 
portance of  the  duty  we  have  been  expLaining,  how 
right  it  is  in  itfelf,  and  how  peculiarly  acceptable  to 
God. 

Firft,  Hereby  the  glory  of  God  is  advanced* 
Every  one  reduced  from  the  paths  of  fin  is  a  new 
fubjedt  gained  to  Chrift— The  greater  the  number 
of  thofe  who  are  recovered  to  him, the  lefs  fin  is  com- 
mitted, and  the  more  good  is  done  in  the  world — 
The  lefs  thei"e  is  of  fin,  fo  much  the  lefs  is  God  diflio- 
nored — The  more  there  is  of  virtue,  fo  much  the 
more  is  God  glorified.  This  cannot  but  be  a  pow- 
erful motive  with  one  who  hath  fincere  love  to 
God,  to  exert  himfelf  to  do  good  to  all  within  h.\<^ 
Iphere  •,  efpecially,  to  fuch  as  are  moil  intimately 
conneded  with  him,  as  with  thele  he  haih  the 
greateft  profpe^l  of  fuccefs. 

Again,  This  is  the  bed  way  of  te  jif)  ing  our  re- 
orard  to  our  children.  Relig-ion  was  not  defi^^ned 
to  extirpate  our  natural  afi^e^lions  :  It  tend€  to  con- 
firm thofe  focial  ties,  which  are  io  neceffiry  ro  th^ 
peace  and  good  order  of  the  world.  B'Jl  relio-ioa 
teaches  us  to  turn  our  affections  into  t:\e  r  \%[-\z 
channel,  or  to  exprefs  our  love  in  a  right  manner. 
Love  naturally  leads    us  to  confuh   the  intcrcft  ct 

the 
§  Prov.  8.   I-. 


3oS  ^he  Ufefulnefs  and  Imporiancs 

the  obje<5t  beloved  •,  and  we  (hall  always  look  on 
that  to  be  the  intereft  of  our  children,  which  we 
value  and  chufe  for  ourfelves.  If  we  are  earthly- 
minded,  we  fhall  be  foUicitous  that  they  may  be  rich 
and  great.  If  we  have  chofen  God  for  our  portion, 
we  fliall  endeavor  that  they  may  make  the  fame 
happy  choice.  A  good  man  cannot,  without  the 
utmoft  dlttrefs,  fee  his  children,  whom  he  loves  as 
his  own  foul,  immerfed  in  fin,  abandoned  to  vice, 
and  going  in  the  broad  road  to  deftrudlion.  The 
thought,  that  they  are  the  enemies  of  God,  will  be 
like  a  dart  piercing  through  his  heart.  It  will  be  an 
allay  of  the  joy  he  feels  from  the  profpe6l  of  being 
ever  with  the  Lord,  that  thefe  dear  parts  of  him- 
fdf  will  be  excluded  this  blefiednefs,  and  mull 
dwell  inblacknefs  of  darknefs  for-ever.  This  con- 
fideration  will  give  fervor  to  his  prayers,  and 
quicken  his  endeavors,  that  he  may  fave  their  fouls 
irom  death. 

Once  more,  a  concern  for  his  own  foul  ought  to 
influence  every  parent  to  do  what  he  can,  that  his 
rhildren  may  "  keep  the  way  of  the  Lord."  They 
were  given  to  him  by  God,  the  great  Lord  of  all  ; 
they  were  committed  to"  his  care,  that  he  might 
bring  them  up  for  God.  This  is  an  important 
part  of  our  duty  ;  and  if  we  negle(ft  their  fouls,  we 
fo  far  neglcft  our  own.  They  will  be  in  danger  of 
perifliing,  but  their  blood  God  v/ill  require  at  our 
hand.^.    This  negled  will  fcatter  darknefs  in   our 

paths, 


•f  Religious  Educalion.  |0|: 

paths,  and  make  a  death-bed  uncomfortable. 
Whereas,  by  inculcating  the  truths  and  motives  of 
religion  upon  our  children  «,  we  Ih^ll,  probably, 
iecl  the  weight  of  them  on  our  own  minds,  and 
iball  imperceptibly  make  advances  in  the  chriftian 
temper  •,  and  there  is  reafon  to  hope,  that  if  we  dif- 
charge  our  duty  with  fidelity,  God  will  fucceed  our 
endeavors  j  and  we  fhall  have  the  unfpeakabie  joy 
to  fee  "  our  children  walking  .in  the  truth." 

It  Is  obfervable,  that  God  not  only  fays  of  A- 
braham,  "  he  will  command  his  children  and 
houlhold  after  him  •,'*.  but  adds,  "  and  th^y  Jhall 
keep  the  way  of  the  Lord,"  as  if  this  was  the  cer- 
tain effed  :  He  will  fairhfully  inftru(5l  them,  and 
they  will  learn  and  pradife  what  he  teacheth,  ,  So 
we  read  in  Proverbs,  "  Train  up  a  child  in  the 
way  he  fhsuld  go,  and  when  he  is  old,  he  will  not 
depart  from  it."  -j-  Such  expreflions,  though  not 
to  be  taken  ih  a  ftrid  ancl  abfolute  fenfe,  are  yet  a 
great  encouragement  to  a  religious  education.  Butr 
if,  afte»  all,  our  children  fliould  prove  refradory, 
diflfolure,  and  vicious  ;  as,  alas  !  the  cafe  may  be, 
we  fnall  be  clear  of  guilt,  God  will  accept  our 
faithful,  though  unfuccelsful,  endeavors  j  He  "  is 
not  unrighteous  to  forget  your  work  and  labor  of 
love,  which  ye  have  fhewed  towards  his  name."  He 
fpeaks  with  peculiar  approbation  of  Abraham's 
pious  care  of  his  houfnold,  and  makes    ic   a  reafon 

for 
t  Piov.  zz.  6. 


.310  ^he  Ufefulnefs  and  Importance 

for  revealing  his  purpofe  concerning  Sodom.  It  is 
plcafing  to  God,  when  his  fervants  manifeft  a  regard 
to  him,  and  are  careful  of  every  part  of  their  duty. 
It  is  pleafing  to  him,  when  parents  bring  up  their 
children  in  the  nurture  and  admonition  of  the  Lord, 
as  this  puts  their  children  in  the  way  of  a  blefling, 
which  they  will  not  mifs  of,  if  they  be  not  v/anting 
to  themfelves.  God  dclighteth  not  in  the  death  of 
finners,  but  had  rather  they  fhould  turn  and  live. 
He  would  have  all  men  to  befaved,and  to  come  to 
the  knowlege  of  the  truth  -,  and  therefore  he  is 
pleafed  with  every  thing  that  tends  to  promote 
their  faivation. 

On  the  whole.  If  children  arc  neglected,  they  arc 
in  danger  of  being  difiblute  and  vicious — If  this  is 
their  juft  charafler,  they  will  be  the  difgrace  of 
their  parents,  the  bane  of  fociety,  and  the  objeds 
of  the  divine  difpleafure  in  a  future  world — If 
parents  exert  themfelves  to  promote  their  beft  good, 
they  may  humbly  hope,  their  children  will  be  a 
comfort  to  them,  a  biefiing  to  the  world,  and  for- 
ever happy  after  this  life  •,  or,  if  they  are  incor- 
rigible, their  blood  will  be  on  their  own  heads. 

And  what  pofilble  objeclion  can  be  made,  to  our 
treating  our  children  as  reafonable  creatures  ? — to 
our  endeavoring  to  make  them  feel  that  they  are 
fo  ? — and  perfuading  them  to  think  and  a£l  rational- 


of  Religious  Education*  ^n 

]y  ?   Is  it  not  right  and  fit  to  make  them  acquaint- 
ed with  truth,  and  to  conduft  them  in  the  way  that 
leads  to  life  and  glory  ?   How  incongruous  is  it  to 
all  the  principles  of  reafon,  as  well  as  religion,  for 
parents  to  be  anxious  and  diftrefTed  about  the  tem- 
poral intereft  of  their  children,    and  thoughtlefs  a- 
bout  their  eternal  welfare  ?     How  careful  are  moft 
parents  to  get  their  children  inftrucled  in  Ibme  ufe- 
ful  art   and  bufinefs,  that  they  may  be  able  to  live 
in  the  world  !    They  caution  them,  when  they  fee 
any  danger  of  their  making  a  mlftake — They  ad- 
vife  and  aflift  them— They  inculcate  care,  induftry, 
and  frugality — They   give   them    line   upon   line, 
precept  upon  precept,   whether  they    will  hear  or 
whether  they  will  forbear.     And  ought  they  not  to 
have  a  greater  concern  for  their  fouls,  which  are  of 
infinitely  more  value  than  their  bodies,   and  which 
are  in  continual  danger  of  being  loft — ruined  for- 
ever ? 

IMPROVEMENT. 

•  Firft,  What  hath  been  faid  may  well  lead  parents 
to  the  moft  humbling  and  ferious  reflexions. 
Alas  !  are  there  not  many  who  ftand  in  this 
relation  that  have  no  concern  for  their  own  fouls  ? 
Such  as  thefe  cannot  be  expedted  to  have  much 
concern  for  the  fpiritual  welfare  of  their  children. 
They  cannot  guide  others  in  a  way  which  they  arc 
unacquainted  with  themfelves.  If  they  attempt  to 
adnionifh  and  inllruct  their  children,  how  juftly. 

may 


■gi'Z  The  fjfeftilnefs  itnd  Imprtance  - 

may  their  own  hearts  upbraid  them  ?  How  pnn- 
gently  will  their  confciences,  if  they  arc  not  quite 
callous,  expoftulate  ?  **  Thou  that  tcacheft  ano« 
ther,  teacheft  thou  not  thyfclf  ?"  When  they  re- 
prove their  children  for  not  attending  to  the  things 
that  belong  to  their  peace  ;  how  muft  their  own 
hearts  reproach  them — "  Thou  art  the  man"— - 
Thou  art  guilty  of  that  very  thing  which  thou  con- 
demneft  in  them  !  How  can  parents  exhort  their 
children  to  pray,  when  they  never  make  their  a d- 
drelTes  at  the  throne  oT  grace  themfclves  !  Plow 
can  they  inculcate  fobriety  and  virtue,  when  they 
are  fenfual  and  wicked  themfelvcs  !  Their  chil- 
dren will  be  ready  to  defpifc  their  inftruftions  and 
to  fet  at  nought  their  counfels,  however  good  in 
thcmfelves  :  It  will  be  well,  if  they  do  not  contra6t 
a  prejudice  againft  religion  itfelf,  and  think  it  all  a 
dclufion— a  mere  farce,  when  they  find  their  teach- 
ers and  inftrudlors  live  in  dired  contradidion  to 
their  own  precepts.  Such  evil  examples,  efpecial- 
ly  in  parents,  do  more  hurt,  than  all  their  counfels 
can  poffibly  do  good.  They  tend  awfully  to  har-i. 
den  the  minds  of  young  perfons,  and  to  embolden 
them  in  thole  evil  practices,  which  tend  to  perditi- 
on. And  fo  far  as  you,  who  arc  parents,  lead  your 
children  into  the  paths  of  vice,  you  will  have  the 
accumulated  guilt  of  their  fins  to  anfwer  for  at  the 
bar  of  God.  What  additional  horror  will  feice 
you,  to  fee  your  Ions — your  daughters — at  the  left 
hand  of  their  Judge,  and  eo  hear  them  accufing  you 

in 


bJ  Religious  Education'.  '^  r  ^ 

In  thai  awful  day  ;  I  was  committed  to  this  father 
— to  this  mother — They  were  appointed  by  God 
and  nature  to  be  the  inftri^dorsot  my  childhood — 
They  ought  to  have  taught  me  the  truths  and  du- 
ties of  religion — But  they  neglefted  this  important 
charge — They  never  prayed  with  me,  nor  taught 
me  10  pray — They  did  not  counfcl,  warn,  nor  re- 
prove me — I  never  heard  from  them  what  God  ex- 
pecfled  from  me,  nor  was  urged  to  flee  the  wrath 
to  come — They  did  not  bring  me  to  an  acquaint- 
ance with  the  holy  fcriptures,  which  might  have 
made  me  wife  to  falvation — They  did  not  redcli 
me  to  reverence  fabbaths,   nor  to  prize  the  inftitu- 

tions  of  religion On  the  contrary,  I   faw  them 

carelefs  and  vain,  fenliial  and  worldly,  and  I  only 
followed  the  example  they  fat  me — ^and  by  their 
means  am  now  involved  in  endiefs, remedikls  ruin. 
— Curfed  be  the  father  that  begat  me  !  and  the 
mother  that  £:ave  me  fuck.  ! — Vvith  what  anguifii 
will  you  hear  fgch  dreadful  accufations  !  and  how 
terrible  the  tho't  of  having  thofe  your  companions 
in  the  placeof  torment,  andof  being  inftrumentalof 
-bringing  them  there,  whom  you  were  under  pecu- 
liar obligations  to  lead  in  the  ways  of  truth  and  ho- 
linefs  !  Oh  !  be  awakened,  ye  guilty  parents,  re- 
flcift  with  deep  conirition  on  yQur  pad  neglects, 
and  amend  your  ways  and  doings  before  it  be  too 
late,  that  neither  you,  nor  your  children  may  corns 
into  condemnation. 

But,  I  fear,  the  charge  doth  not  terminate  here. 

Thofe  parents,  who  have  been  wholly    forgerful'of 

R  f  God^s 


3"  1 4  ^^^  Ufefulncfs  and  Importance 

God,  are  not  the  only  ones,  who  have  reafon  to  re* 
member  their  faults  with  refpecl  to  the  education  of 
their  children.    Many,  who  have  fome  fenle  of  religi- 
on may  find  much  in  themfclves  to  blame.  Alas  1  have 
we,  any  of  us,  done  our  duty  ? — We  have  been  care- 
fuljthat  cur  children  might  make  a  good  external  ap- 
pearance j  but  have  we  been  as  follicitous,  that  they 
might  be   adorned  with  the  graces  of  the  Spirit  ? 
— We  have  been  anxious  that  they  might   live   a- 
greably  in  this  world  ;  but  have  we  had  equal  anxie- 
ty that  they  might  live  for-ever  in  a  better  ? — We 
have  been  diftrefied  when  they  have  met  with  difR- 
cukies,  lofTes,  and  difappointments  ;    but  have  we 
been  as  uneafy  when  we  have  leen  them  indifterenc 
about  religion,  im.merfed  in  fm,   and  in   danger  of 
iofing  their  immortal  fouls  ^   And  yet,  we  are  con- 
vinced that  the  foul  is  of  more  worth  than  the  bo- 
dy, and  that  eternity  is  of  infinitely  greater  impor- 
tance, than  the  fhort,  the  fleeting  time  of  our  con- 
tinuance here. — We  are  perfuaded  of  thefe   great 
truths,  we  venture  our  all  upon  them  •,  but  we  arc 
too  clofely  attached  to  this  world  •,  we  are  too  fen- 
fibly  affccled  with  earthly  things  ;  we  do  not  look 
at  thofe  eternal    things,  which  are  not  feen,  as  we 
ought,and  as  we  defire. — We  complain  of  the  bad- 
nefs  of  the  times — of  the  degeneracy  of  the  age— 
of  the    prevalence  of  vice   and  irrcligi&n — and  in 
particular,    of  the  vanity    and  diiTolutenefs  of  our 
youth — and  God  knows,  we  do  not  complain  with- 
out reafon.     But    is   not  much  of  the  levity   and 
Witkedncfs,  we  fee  in  our  children  and  young  peo- 


ff  Religious  EJucafion.  ^15; 

pie,  owing^  to  ourfelves  ?  Have  not  they  learned 
to  think  lightly  of  facred  things  ;  bccaufe  they  have 
feen  us  carelefs  in  our  attendance  on  the  duti<^  of 
religion,  or  becaufe  we  have  not  more  warnilv 
prefled  theic  duties  on  them  ?  It  cannot  be  fuppo- 
fed  that  a  parent,  who  hath  any,  the  leaft  degree 
of  goodnefs,  can  wholly  negled  thofe  under  his 
care  ;  but  might  we  not  have  done  more — niuch 
more,  than  we  have  done  ? — Surely  we  might.  If 
we  are  heirs  of  the  promires,  how  much  reafon 
have  we  for  (hame  and  reniorle,  in  the  rtflc^^tion 
that  when  our  Heavenly  Father  hath  done  fo  much 
for  us,  we  have  done  fo  little  for  Him  I  that  we 
have  difcovered  fo  little  affedion  for  thofe  who 
came  out  of  our  own  bowels  !  that  we  have  not 
been  more  induftrious  in  our  eadeavors  to  promotir 
their  everlalling  welfare  ! 

The  next  head  of  Improvement  is,  to  awnkeR 
parents  to  a  fcnfe  of  their  duty,  and  to  perfuadc 
them  to  attend  it  with  the  greatcd  diligence  and 
care.  "  They  ihould  command  their  children  and 
fervants  to  keep  the  way  of  the  Lord." — It  becomes 
you,  in  the  fiiil  place,  to  walk  in  this  way  your- 
felves.  if  you  have  a  juil  concern  for  your  own 
fouls,  you  cannot  be  indifferent  about  the  fouls  of 
your  children.  I'o  neglecl  them  is  to  endangef 
} ourfelves. — Confider,  with  ferioulnt-fs  and  attenti- 
on, your  obligiirions  to  teach  your  children  chs 
truths  and  duties  of  our  holy  religion — You  owe 
this  to  God — You  owe  it  to  them — The    time  is 

fliorr^- 


31  6  ^he  Ufefulnefs  and  Importance 

Ihort — quickly— very  quickly — your  opportunities 
to  inftrud  and  counfel  your  children  will  be  at  an 
end. — Perhaps  they  may  be  taken  from  you  by 
death  •,  and  how  amazingly  diftreffing  will  be  the 
parting,  if  you  have  reafon  to  apprehend  they  have 
no  acquaintance  with  God  and  divine  things  -,  and 
that  this  fatal  ignorance  is  owing  to  your  negle(5l  ! 
. — If  they  are  not  taken  from  you,  you  mull  foon 
leave  them,  you  mud  leave  them  in  an  enfnaring 
world,  furrounded  with  temptations  and  dangers. 
Improve  the  time  you  have  with  them,  to  inftrud 
them,  and  to  lead  them  in  the  way  In  which  they 
fliould  go  :  Do  v.hat  \r\  you  lies,  to  form  their 
minds  to  religion  and  virtue,  and  [o  prepare  them 
for  a  biefied  immortality.  With  what  comfort  will 
you  leave  the  world,  if  you  have  reafon  to  think, 
that  you  leave  thofe  behind  you,  and  who  have  pro- 
ceeded, from  you,  who  will  do  more  for  God  than 
you  have  done  !  What  delight  and  fatisfadlion  may 
you  have  in  the  thought,  that,  though  you  are  to 
be  fr Darated  for  a  time,  you  fliall  a2;ain  meet, 
Tiever  to  be  feparated,  but  to  rejoice  together 
through  eternal  ages  ! — You  may  carry  your  tho'ts 
ftill  further — What  ineffable  joy  will  it  afford  you, 
to  ice  your  children  at  the  right  hand  of  Chrifi:  ; 
'snd  to  hear  that  glorious,  but  condcfcending  Sa- 
vior, approving  your  care  of  them,  accepting 
voar  endeavors  to  promote  their  good,  and  public- 
ly declaring  that  all  the  hippinef;  they  nov/  enjoy, 
all  the  glory  they  expc6l,  is,  under  God,    owing  to 

your 


if  Religious  Education.  J 17 

VO0r  piety,  fidelity,  and  diligence  !  How  will  it  add 
to  the  felicity  of  that  happy  day,  to  hear  yonr  chil- 
dren, now  perfe6led  fpirits,  blefling  and  praifing 
God,  that  they  were  born  of  parents,  who  devoted 
them  to  God,  and  followed  them  with  their  in- 
ftnidions  and  prayers  •,  and  bearing  teftimony,  be- 
fore the  afifembled  univerfe,  to  your  faithful  dif- 
charge  of  the  truft  repofed  in  you  by  the  great  Lord 
of  all !  It  will  be  an  addition  to  your  own  blefifed- 
nefs,  to  find  that  you  have  been  happily  inftrumen- 
tal  of  increafing  the  number  of  Chrift's  difciples, 
of  the  heirs  of  glory  ;  and  that  not  only  you,  but 
your  children  are  to  be  admitted  to  the  inconceiva- 
ble joys  of  heaven.  With  what  ecftaric  delight 
will  the  glorified  parents  celebrate  that  infinite  love, 
"which  hath  diftinguifhed  them  and  theirs  from  the 
unbelieving  world — from  thofe  unhappy  wretches, 
who  ftand  trembling  at  the  bar  of  Jefi-is  Chrifl,- 
waiting  to  hear  their  doom  !  With  what  holy  gra^* 
titude  will  they  cry  our.  Lord, here  are  we,  and  the 
children  thou  haft  gracioufly  given  us  •, — given  m>., 
not  merely  to  be  a  tranfitory  comfort  in  the  world 
we  have  palled  through  j  but  to  be  an  addiiioa  to 
cur  joy  through  eternity  ! 

Oh  parents  !  How  ought  fuch  thoughts  to  roufe 
your  fouls,  and  animate  you  to  the  moft  vigorous 
and  conuant  endeavors,  to  bring  your  children  to 
the  love  and  fear  of  God  ! — Lead  them  betimes  to 
God — never  red,  till  you  have  reafon  to  hope  they 
arc  believers  in  Chrift,  and  hc-irs  of  the  kingdom — 

Pray 


♦» 


3i8  Tbs  Ufefulnefs  and  Import ancs 

Pray  for  them,  and  learn  them  to  pray  for  them- 
felves— Counfel  them  to  begin  with  God,  and  to 
dedicate  the  morning  of  life  to  his  fervice— -Reftrain 
them  from  bad  company,  and  bad  pra6lices— 
Teach  them  to  deny  all  ungodlinefs  and  worldly 
lufts,  and  to  live  foberly,  righteoufly,  and  godly  in 
the  world — Enjoin  upon  them  a   facred  regard  to 

the  Lord's-day. ■  > 

While  our  Rulers  are  taking  laudable  pains,    to 

prevent  the  open  profanation  of  this  holy  day  ;  ^ 
or  rather  to  prevent /i>«r  beingdifturbed  who  would 
gladly  keep  it  holy  ;  while  theyv  who  are  appointed 
to  fee  our  laws  duly  executed,  are  endeavoring,  at 
the  expence  of  their  eaie  and  comfort,  to  difchargc 
their  truft  •,  mechinks  every  religious  houQiolder 
ought  to  fecond  their  endeavors,  or  rather  go  be- 
fore them,  and  prevent  all  occafion  of  their  exerci- 
fing  authority  upon  him,  or  upon  thofe  that  belong 
to  him.  Moft  of  the  diforders  on  our  fabbaths 
might  be  prevented,  if  heads  of  families  would  keep 
at  home  themfelves,  and  reftrain  thofe  who  are  un- 
der their  care,  from  going  abroad.  If  they  have 
no  fcruples  themfelves,  yet  tendernefs  to  us  who 
have,  and  who  think  we  ought  to  keep  one  day  in 
feven  holy  to  the  Lord,  (hould  prevent  their  doing 
any  thing  to  difturb  and  offend  us.  Akhough  an 
external  obfervation  of  the  fabbach  doth  not  prove 
that  we  are  fincere  chriftians,  yet  an  open  contempt 
of  it  gives  a  good  deal  of  reafon  to  fear  we  are  nnr. 

But 

§  This  fermon  was  preached,    by    particular  defire,    the 
Lord's-dav  after  a  new  eledlion  of  wardens. 


§f  Religious  Education^  jio 

But  to  return, ^Often  remind   your  childrea 

of  a  future  ftate — Admonifli  them  of  death,  iuda- 
ment  and  eternity — Charge  them,  in  the  name  of 
God,  to  give  diligent  heed  that  they  may  be  found 
of  their  Judge  in  peace.  To  all  yourcounfels  and 
endeavors  be  careful  to  add  your  own  good  exam- 
ple. Let  them  fee  by  you,  that  religion  is  pra6ti- 
cable,  is  amiable,  and  that  you  require  no  more 
of  them,  than  you  are  willing  to  fubmit  to 
yourfclves.  Let  them  fee,  that  you  cfteem  the 
fcrvice  of  God  no  unreafonable  reftrainr,  but 
rather  a  privilege  ;  that  you  attend  duty  with  de- 
light and  from  choice  ;  that  you  ferve  God  with 
both  a  perfedl  heart  and  a  willing  mind. 

While  you  take  care  of  your  children,  do  not 
forget  the  reft  of  your  houfhold.  "  I  know  him," 
as  it  is  faid  in  the  text,  "  that  he  will  command  his 
children  and  houfhold  after  him,  and  they  fhalT 
keep  the  way  of  the  Lord."  Mafters  of  families 
fhould  infpedl  the  manners  of  all  in  their  houfes, 
and  inculcate  upon  them  the  nature  and  importance 
of  religion.  The  meaneft  fervants  have  fouls,  and 
are  probationers  for  immortality.  This  confidera* 
tion  ought  to  come  with  peculiar  force  on  thofe, 
who  think  they  have  a  right  to  keep  their  fellow- 
creatures — their  brethren,  in  a  ftate  of  perpetual 
flavery.  One  argument,  often  ufcd  in  favor  of  this 
praftice,  is,  that  thefe  perfons  are,  by  means  of  this 
merchandize  of  flaves,  brought  to  the  light  oi  the 
g;ofpel.  To  give  this  argument  the  leaft  appear- 
ance 


^20  ^he  Ufefulnefs  end  Importance- 

ance  of  weight,  mailers  mull  take  pains  to  inftruft 
them  in  the  principles  of  religion,and  to  make  them 
partakers  of  the  glorious  liberty  of  the  fons  of  God. 
Thtn  they  will  have  reafon  to  rejoice  in  their  other- 
wife  unhappy  lot.  They  will  love  and  efteeni 
you,  they  will  ferve  you  with  chearfulnefs  and  fi- 
delity,  and  blefs  God  for  you  to  eternity.  Bjt,  if 
you  negled  their  fouls,  there  is  danger  of  their  be- 
coming more  the  children  of  difobedience  than, 
tiiey  were  before  ;  and  their  being  brought  into  a 
chrillian  land  will  be  their  greateft  misfortune. 

Thirdly,  Let  children  be  attentive  to  their  pa- 
rents, while  they  inftruft  and  counfel  them.  Your 
piety  and  holyconverfation  will  afford  them  thehigh- 
cftfatisfaclion  :  And  when  you  confider  how  much 
they  have  done  for  you,  if  you  have  any  ingenuouf- 
nefs  of  mind,  or  the  lead  fpark  of  gratitude,  you  can- 
not but  wifh  to  afford  them  all  the  comfort  in  your 
pov/er.  But  whatever  pleafure  they  have  in  you, 
or  from  you,  your  conformity  to  the  nature  and 
Vv'ill  of  God  will  be  of  the  greatefl  advantage  to 
yourfeiveb  :  Religion  is  a  never-failing  fource  of 
reft  in  this  world,  and  will  be  followed  with  un- 
ceafing  joy  and  glory  in  another. 

Your  pious  parents  are  grieved,  when  they  fee  you 

take   to  evil  courfes  -,  and  can  you  have  the  hearc 

to  do  any  thing  to  trouble  thofe,  to  whom  you   are 

fo  obliged,  and  who  think  no  pains   too   great   to 

f^rve  you  !     They  are  diftrcffed  to  fee  you  going 

in  the  path$  of  the  deftroyer,  but  your's  will  be  the 

deflrudicn. 


^f  Religious  Educaiiofr:  ^2t 

deftru6lion.  You  will  feel  the  mlfery,  the  .  very 
thought  of  which  makes  them  to  tremble.  They 
tremble  for  you  now,  but  if  they  are  faithful  to  your 
fouls,  they  will  be  above  being  affefled  with  your 
infelicity  hereafter.  They  will  be  glorious,  though 
you  be  not  gathered.  They  will  have  none  of  that 
uneafmefs,  which  your  faults  and  mifcarriages  occa- 
fion  them, in  the  prefent  imperfed  ftate.  They  will 
be  fwallowed  up  in  God.  His  pleafure  will  be 
thcir's — his  choice  their  choice.  They  will  have  no 
affeflion  to  created  beings,  further  than  they  difcern 
in  them  a  conformity  to  God,  the  fupreme  obje6t  of 
their  love.  They  will  fee  thofe,  who  were  once 
their  neareft  relative^doomcd  to  perdition,  without 
any  uneafy  emotion — without  a  wifii  that  it  might 
be  Qtherwife.  Th(^  will  acquiefce  in  their  con- 
demnation.— But  as  for  you,  all  the  advantages  you 
have  had  in  your  education,  all  the  light  you  have 
been  favored  with,  will  rife  up  in  judgment  againft 
you,  and  be  (o  many  circumftances  to  aggravate 
your  guilt.  They  will  increafe  the  horror  of  your 
own  mind  ♦,  and  add  to  the  fiercenefs  of  ihofc 
flames,  that  will  never  be  extins-uifhed. 

Laftly,  Are  any  of  you  fo  unhappy,  as  to  be  lefc 
m  your  early  days,  under  the  care  of  parents  or 
mailers,  who  take  no  care  of  your  bed  interefl, 
who  never  inftruct  or  pray  with  you  •,  but,  on  the 
contrary,  fet  an  example,  of  levity,  of  profannefs,of 
i-n temperance,  of  fabbath-breaking,  and  a  difregard 
to  religion  j  you  have  the  more  reafon  to  watch  o- 

S  f  ver 


3a a         ^he  Ufefulnefs  mid  Iiftfoftanct^  See* 

▼er  yourfelves,  and  to  pray  to  God  for  his  grace  to- 
prefer\r&  you.    You  know  you  have  fouls  of  infinite 
Worth — fouls  which  are  now  upon  their    probation 
for  eternity — You  hear  of  Chrift — You;  have  the 
holy  fcriptures — You  can  find  opportunities  to  attend 
the  inftitutions  of  religion — You  have  means  fuffi- 
cient  to  leave  you  without  excufe,    if  you  neglect 
God,  and  live  in  fin.     If  you  have  not  fo  many  ad- 
vantages as  fome  others  have,  you  ought  to  be  the 
more  diligent  in    improving   the   advantages   you 
have.     Your  adherence  to  God,  when  you  have  (o 
many  temptations  to  forfake  Him,  will  be  peculiarly 
pleafing  to  Him.  He  will  remember  all  your  trials, 
difcouragements,  and   felf-denial.     The   favor  of 
God  is  not  confined  to  the  children   of  his   cove- 
nant fervants;  He  is  able  even  of  ftones  to  raifeup 
children  unto   Abraham  ;   there    was  fome  good 
thing  toward  the  Lord  God  of  Ifrael  found  in  a  fon 
of  Jeroboam,  who  made  Ifrael  to  fin  •,  very  unwor- 
thy parents  have  fomctimes  been  blelTed   with   pi- 
ous and  virtuous  children.     As  none  will    be   ad- 
mitted to  the    bleflings   of  Chri{l*s  kingdom,  be- 
caufe  they  have  had  the  honor  to  defcend  from  re- 
ligious parents  j  fo  none  will   be  excluded,  becaufc 
their  parents  were  profane  and  wicked.     Whatfoe- 
ter  good  thing  any  man  doth,  the  fame  Iliall  he  re-* 
ceive  of  the  Lord.    God  is  no  refpefter  of  perfons, 
but  in  every  nation,  and  in  every  family,    he  that 
feareth  God,  and  worketh   righteoufnefs,   Ihall  be 
acte£:ted  of  Him, 

SERMON 


"^—M — aas— 


SERMON    XIV. 


Xhe  Tabic  of  the  Lord  rendered  contemptible. 


Malachi     I.     7. 

Te  fay  the  tabic  of  the  Lord  is  con- 
iemptihle. 


THE  akar  and  table  of  the  Lord  are  ufcd  is 
words  of  the  lame  import  in  feveral  ot  the 
prophecies.  We  read  in  the  prophetical  defcripti- 
on  of  the  temple,  "  The  altar  of  wood  was  three 
cubits  high,  and  the  length  thereof  two  cubits— 
and  he  faid  unto  me.  This  is  the  Tabk  that  is  be- 
fore the  Lord."  § 

God  expedled  from  the  Jews  a  facred   regard  to 
his  inftitutions ;   that  they   fhould  approach  them 

with 
§  Ezek.  41.  22. 


324  ^^s  Table  of  the  Lord 

with  that  purity  and  preparation  which  the  law  re- 
quired, and  attend  them  with  that  fcrioufnefb,  de- 
cency, and  humility,  which  became  them,  when 
in  the  prefence  of  the  Divine  Majefty.  "  Ye  Ihall 
keep  my  fabbaths,  and  reverence  my  fanduary  ;  I 
-am  the  Lord."  f  A  negle6t  here  God  efteemed 
an  affront  offered  to  Him.  I'o  defpiie  his  ordi- 
nances was  to  defpife  Him.  Accordingly,  in  our 
context,  God  declared  himfclf  h.ghly  difpleafed 
with  their  offerings,  and  pronounced  an  awiul  curfe 
on  thofe  who  prefented  them.  "A  fon  hono'-eth  his 
father,  and  a  fervant  his  mailer,  if  then  I  be  a  fa- 
ther, v/here  is  mine  honor  ?  and  if  I  be  a  mafter, 
where  is  my  fear  .f*  faith  the  Lord  of  hofts  unto  you, 
O  priefts,  that  defpife  my  name."  Inftead  of  plead- 
ing guilty  to  this  charge,  and  correding  their  faults, 
they  are  reprefented  as  Handing  upon  their  j unifi- 
cation, "  And  ye  fay,  wherein  have  we  defpiled 
thy  name  .^"  Notwithftanding  the  infolence  of  this 
j:eply,  God  condefcended  ^^to  enter  into  particulars, 
"  Ye  offer  polluted  bread  upon  mine  altar."  They 
enquire  again,  "  Wherein  have  we  polluted  thee  ?" 
They  cither  denied  that  they  offered  luch  polluted 
things  i  or,  that  the  imperfedions  of  their  fer vices 
any  way  affeded  the  All-perfed  Deity.  He  replies, 
*'  In  that  ye  fay  the  table  of  the  Lord  is  contemp- 
tible." It  is  not  likely  they  ventured  to  fay  this 
in  exprefs  words,  but  this  was  the  language  of  their 
pradice.  They  attended  on  the  inftitutions  of  re- 
ligion with  levity  and  indifference,  fp  as  to  Iliew  than 

they 

I  Levlt.  19.  3®. 


rendered  contemptible.  j2^ 

they  fet  no  value  on  tjtenn  •,  or,  their  general  beha- 
viour was  profane  and  wicked,  whereby  they  led 
others  to  defpife  ordinances,  which  had  fo  little  good 
effedt  on  thofe  who  pretended  to  obferve  them. 

The  fpirit  of  our  text  reacheth  to  gofpel  times^ 
Although  the  particular  rites  and  facrifices  of  the 
Mofaic  difpenfation  are  abrogated,  yet  God  hath 
flill  his  facred  inftitutions,  which  are  deligned  to 
keep  up  an  intercourfe  between  the  great  God  of 
heaven,  and  us  his  indigent  dependent  creatures  ; 
and  are  mofl:  wifely  adapted  to  make  us  more  holy 
jind  fpiritual.  As  they  are  appointed  by  the  wife 
Governor  of  the  univerfe,  we  oui^ht  to  have  the 
higheft  fenfe  of  their  importance — To  attend  upon 
them  with  the  utmoft  reverence  and  refpecl — and 
to  avoid  every  thing  which  would  look  as  if  we 
defpiCed  them  ourfelves,  or  might  lead  others  to 
defpife  them. 

I  might  profitably  difcourfe  on  all  the  parts  of 
inftituted  worlhip,  and  caution  you  to  take  heed 
how  you  obferve  them.  But  my  defign  is  to  fpeak 
particularly  of  that  ordinance,  to  which  the  letcer 
of  our  text  naturally  leads  our  thoughts, — Had  the 
Lord  a  table  under  the  Jewifli  (Economy  ?  H^ 
hath  alfo  a  table  under  the  Chriftian  difpenfation. 
We  read  in  one  place,  of  "  eating  the  Lord's  fup- 
per,"  This  is  expreffed  in  another  place,  by  par- 
taking of  the  Lord's  table  :  Both  phrafes  refer  to 
that  facred  entertainment,  which  Chrift  hath  pre- 
pared. 


^26  f^f  taMe  of  the  Lord. 

pared,  and  by  which  we  are  to  (hew  the  Lord's  death 
until  he  come.  This  entertainment  is  fpiritiual,  the 
bleifings  it  was  defigned  to  convey  are  fpiritual,&  wc 
©ughttobefpiritual  in  ouratrendance  uponit.  ''God 
is  a  Spirit,and  they  that  worfhipHim,"  fhould  "  wor- 
lliip  Him  in'fpirit  and  in  truth."  Did  the  Jews 
fay  ;  "  the  table  of  theLord  is  contem.ptible  ?"  and 
is  not  this  the  language  of  chriftians  ?  Is  not  this 
the  language  of  our  praftice  ?  If  an  infidel  was  to 
obferve  the  condufb  of  moft  among  us  with  refpeft 
to  the  Lord's  table,  would  he  not  fuppofe  we  dif- 
pifed  the  in{litution,andthoughtitof  no  importance 
at  all  ?-*The  moH:  wholly  negled  it — Some  rulh 
carelefsly  to  it — Others  attend  upon  it  with  a  calm 
indifference — Too  many  take  no  care  to  behave  a- 
greably  to  the  profeiTion  which  they  make  there. 
AH  thefe  pracflically  fay,  "  The  table  of  the  Lord 
is  contemptible."  You  would,  perhaps,  tremble 
at  the  thought  of  ufing  fuch  profane  language  ; 
bur  if  you  fay  this  by  your  behavior  and  condudV, 
furely  you  are  not  free  from  this  impiety. — It  may 
not  be  amifs  to  fet  before  you,  in  its  p'-oper  colors, 
the  contempt  you  cafl:  on  this  ordinance,  that 
you  may  be  awakened  and  led  to  repentance — 
And  as  my  defign  is,  by  the  blefling  of  God,  to 
reach  your  confciences,  you  will  fuffer  me  to  fpealc 
with  all  po0ibie  plainnefs. 

Fird,  They  fay  "  that  the  table  of  the  Lord  is 

contemptible,"  who  negleft  to  attend  on  the  fupper 

^^the  Lord.    There  is  fcarcely  any  thing  plainer  in 

ths 


rtndered  contempihiK  527 

the  facred  oracles,  than  the  obligations  chriftianf 
are  under,  to  commemorate  the  love  and  grace  of 
JcfusChrift  at  his  table.  OurLord  fays,"  Do  this  in 
remembrance  of  me."  St.  Paul  fays,  "  Thus  are 
ye  to  fliew  forth  the  Lord's  death  till  he  come  ;'* 
and  yetjhow  few  are  there,comparative]y,who  ohcf 
this  command,  or  attend  this  facred  inftitution  ? 
It  begins  to  be  a  rare  thing  to  fee  any  coming  to 
the  table  of  the  Lord.  They,  who  have  been  gi- 
ven up  to  God  in  baptifm,  neglcft  to  devote  then> 
fclves  to  Him,  when  they  come  to  years.  Not 
only  diflblute  and  profane  perfons  turn  their  backs 
upon  this  ordinance  ;  but  perfons  of  charader, 
who  make  confcience  of  their  ways,  and  appear 
to  have  a  fcrious  fenfe  of  religion  on  their  minds. 
Parents,  who  ought,  as  their  children  grow  up,  and 
their  rational  powers  expand,  to  take  them  by  the 
hand  and  lead  them  in  the  ways  of  piety,  fet  them 
an  example,  in  this  inftance,  of  a  criminal  negled. 
Our  young  people,  as  foon  as  they  are  capable  of 
obferving,  fee  fo  many  of  afuperiorcharafter  omit- 
ing  this  duty,  that  they  naturally  conclude  it  is  ^ 
matter  of  indifference,  whether  they  perform  it  of 
not.  And  they,  who  have  lived  long  in  the  ne-* 
gle6l  of  this  ordinance,  find  fo  many  as  negligent 
as  themfelves,  that  they  feel  neither  fhame  nor  re- 
morfe  -,  they  become  eafy,  while  they  live  in  difo- 
bedience  to  as  plain  a  command  as  any  in  the  Bi- 
ble. I  appeal  to  all  prefenr,  whether  this  is  not  a 
irwe  ftate  of  things  among  us.    The  negledl  of  the 

Lord's 


22t  Tke  Tahle  of  the  Lord 

Lord's  fupper  is  fo  general  a  thing,  that  I  have  no 
tear  you  will  think  I  point  out  particular  per- 
ibns ;  I  rather  fear,  particular  perfons  will  not  think 
themlelves  immediately  concerned,  where  the  charge 
ijs  lb  general,  and  afFeds  fo  many. 

But,  my  brethren,  15  not  this  a  matter  which 
well  deferves  your  ferious  confideration  ?  Here  is  a 
plain  command  of  JefusChrift,  who  hath  the  high-^ 
eft  claim  to  your  obedience — It  is  the  command  of 
Him,  who  hath  loved  you  and  given  himfelf  for 
you — It  is  his  laft,  his  dying  command — and  yet 
you  difregard  and  negleft  it.  Is  not  this  to  fay,  as 
plainly  as  the  Jews  did,  "  the  table  of  the  Lord  is 
contemptible  ?"  Can  you  caft  more  vifible  con- 
tempt upon  this  inftitution,  than  by  fuch  an  habi- 
tual negleft  ?  Is  not  this  to  declare  to  the  world, 
that  you  think  it  of  no  importance,  whether  you 
obeyChrift  or  not  ?  that  his  inftitutions  may  as  well 
.be  omitted,  and  his  ordinances  rejeded  ?  and  do 
not  fuch  reflexions  in  the  enid  fall  upon  him  who 
h  the  Author  of  them  ? — upon  him  whom  God 
would  have  all  men  to  honor  even  as  they  honor 
the  Father  ? 

Some  make  a  great  diftinclion  between  moral 
and  pofitive  duties.  Moral  duties,  they  tell  us,  are 
of  everlafting  obligation  ;  pofinve  duties  depend 
on  the  will  of  God.  But  is  it  not  an  everlafting 
tfuth,  that  God  is  to  be  obeyed,  whatever  he  re- 
quires 


rendered  confemptihii,  ^2^ 

Quires  of  his  creatures  ?  Is  not  the  Lord's  fupper 
adapted  to  anfwer  many  moral  purpoles  ?  While, 
therefore,  we  endeavor  to  fhevv  all  pofTible  regard 
to  every  moral  dnry,  we  are  not  to'  defpife  thofe 
which  are  called  pofinve  inilicucions,  as  if  they 
were  of  inferior  obligation  ;  or,  as  if  the  negle^fl  of 
them  were  a  matter  of  trifling  concernment.  We 
ought  to  venerate  every  divine  ap[)ointmenr,  tho* 
there  is  no  apparent  reafon  for  it,  but  the  will  of 
God  the  fovereign  Lord  of  all.  If  mercy*is  fome- 
times  to  be  fet  before  facrifice,  fucnfice  is  not 
therefore  to  be  neglc6led,  but  ro  be  oblerved  vvitli 
reverence  and  folemnity  of  mind.   ^ 

,  It  is  an  awful  confideration,  that  fo  many  live 
in  the  habitual  breach  of  a  command  of  God. 
That  the  carelefs  and  profane  fhould  turn  their 
backs  upon  the  holy  eucharili,  is  what  we  ex- 
pefV,  yea,  while  they  retain  this  charader,  it  is  v;hac 
we  deBre.  But  that  you,  who  appear  to  have  a  re- 
gard to  our  blefledSaviour,  and  to  make  confcience 
of  your  condud  in  orher  inftances-, — 'that  you,  wiio 
appear  to  have  a  fenfe  of  ihc  worth  of  your  fouls, 
of  the  fiiortnefs  of  your  time, and  to  live  in  cxpefla- 
tion  of  an  eternal  ftare — that  you  lliouid  iiabitualjy 
neglecl  to  do  this  public  honor  to  our  blefTcd  Re- 
deemer, is  what  we  cannot  jullify,  nor  well  accounc 
for. -We  cannot — we  dare  not  think,  that  ail,  who 
sbfent  themfclyes  from  the  Lord's  table,  are  (Iran- 
g?rs' to  the  power  of  godlinefs  :  it  v;ould  be  im- 
T  c  chatitablQ 


33^  ^ke  fahle  of  the  Lord 

charitable  fo  much  as  to  fufpcfSb  this.     But  furely 
religion    hath    not   its  proper   influence  on    their 
minds  ;  if  it  had,  they  could  not  rcfufe  this  expref- 
fion  of  regard  to  Chrift  ;  their  grateful  fouls  would 
rejoice  in  every  opportunity  of  teftifying  their  love 
to  this  bleffed  Redeemer,   and  of  commemorating 
his  love  to  them.  With  refped  to  fome  who  do  not 
attend  this  ordinance  of  Chrift,   we  have  reafon  to 
believe,  they  do  not  turn  their  backs  upon  it  with- 
out fenfible  grief  and  remorfe  ;  they  are  convinced 
cf  .heir  obligations  to  their  Saviour  and  Lord,  but 
they  have  fome  miftaken  notions  of  the  ordinance, 
or  they  have  doubts  about  their  qualifications  for 
it.     They  would  gladly  wait  on  Chrift  in  this  way 
of  his  appointment,   but  they  fear  they  ftiould  not 
be  worthy  gueftsj  or  are  jealous  of  themfclves,  that 
they  fhouid  not  walk  agreably  to  their  profeffion. 
Thefe  are  m*uch  to  be  pitied,   as  they  cannot   but 
have  much  anxiety  and  diftrefs  in  their  own  minds, 
and  muft  be  ftrangely  tortured,  between  their  de- 
fire  to  obey  the  command  of  Chrift,  and  the  fear 
left  they  fnould  not  come  with  acceptance.  Where 
perfons  have  fuch  difficulties  and   fears,   however 
faulty  they  may  be  in  entertaining  them,  their  ne- 
olefling  this  ordinance   is  not  to  be  confidered  as 
equally  criminal  with  their's,  who  give  themfelves 
no  thought  about  the  matter,  or  think  of  it  only 
with  a  carelefs  indifierence.     A  merciful  God  will 
without  doubt  make  all  gracious  allowances.     But 
as  their  difiicukies  and  fears  are  a  fecret  between 


rendered  centemptihle.  So^J 

God  and  their  own  fouls,  or  are  known  only  to  a 
few,  their  abfenting  themlelves  ipeaks  the  fam© 
language  to  the  world,  and  therefore  reflefls  the 
fame  difhonor  on  God,  as  doth  the  abfence  of  thofe 
who  are  carelefs  and  fecure.  This  appearance  of 
things,  and  the  conftrudion  which  may  be  put 
upon  their  condudt,  (hould  make  them  cautious, 
how  they  give  occafion  for  fuch  oifences,  by  yields 
ing  to  unrcafonablc  fcruples  and  objections  ;  and 
fhould  give  them  the  moftferious  concern,  to  walk 
in  all  the  commandments  and  ordinances  of  the 
JuOrd  blamelefs. 

It  may  not  be  amifs  to  add,  that  by  your  not 
communicating  at  the  facrament  of  the  Lord's  fup- 
per,  you  not  only  dilhonor  God,  but  you  greatly 
hurt  and  injure  your  own  fouls.  You  deprive 
yourfelves  of  the  advantages  you  might  reafonably 
hope  to  receive  by  a  ferious  confciencious  attend- 
a^nceuponitj  thcfe advantages  are  fomany  stnd  great, 
that  we  may  juftly  excite  you  to  it  as  a  privilege,  as 
well  as  charge  it  upon  you  as  a  duty.  Your  omit- 
ing  this  duty  is,  we  are  perluaded,  the  caufe  of 
that  languor  and  indifference  in  the  fervice  of  God 
-—of  that  declenfion  of  religion  in  your  foul — and 
of  thofe  fears  about  your  ftate,  which  you  fo  fre- 
quently complain  of. — You  do  not  partake  of  that 
fpiritual  food  which  Chrift  hath  provided  for  his 
church,  and  therefore  do  not  receive  that  nourifli- 
mcnt  from  hii-n, which  isof  fo  much  importance  in 
the  chriftian  life — You  do  not  obey  a  plain  pre- 
cept 


532.  The  tahle  of  the  Lord 

cept  cf  your  Saviour — your  dying  vSaviour — ^and 
nre  therefore  juftly  apprehenfive,  that  as  you  have 
negleifled  to  remember  him  at  his  table  on  earth, 
he  will  not  remember  you   when  he  cometh  in  his 

kinguoin. A  negled  of.  this  ordinance  makes 

deaih  beds  uncomfortable  :  Many  have  lamented 
in  their  iaft  hours,  that  they  have  not  obeyed  this 
exprefs  command,  that  they  have  publicly  diflio- 
nored  the  Saviour  of  men,  by  their  criminal  omiiri- 
on  of  this  duty. 

Further,  By  abfenting  yourfelves  from  theLord's 
table,  you  call  ftumbling  blocks  in  the  way  of  o* 
thers  ',  they  are  difcouraged  from  making  a  pro- 
feffion,  when  they  fee  perfons  afraid  to  engage  in 
f'jch  a  folemn  tranfadion,  who  have  been  longer 
\^  the  fchcol  of  Ghrili,  and  who  are  much  better 
acquainted  v/irh  religion,  than  they  can  pre- 
tend to  be.  This  is  a  confideration  which  ought 
deeply  to  aiTedt  parents,  and  others  who  (land  in  a 
fuperior  relation.  It  may  reafonably  be  fuppofed, 
that  their  example  will  have  great  influence  on  their 
children  and  fcrvants,  efpecially  vv'here  it"  falls 
in  v/ith  the  natural  depravity  and  backward- 
neis  of  tlJt  human  heart.  They  fhould,  therefore, 
facredly  avoid  every  thing,  which  tends  to  give 
thofe  under  their  care  light  though  [s  of  religion — 
to  hinder  them  from  attending  tlieir  duty, — or  to 
iiial's  them  eafy  in  the  omilnon  of  it. 


B«^ 


rendered  contemptihk.  ^^^ 

But  let  who  will  neglect  the  inftitutions  of  reli- 
gion, it  is  no  argument  that  you  may  negled  them. 
jPofiibly,  your  parents  have  particular  reafons  for 
abfenting  themfeives  from  the  Lord's  table,  which 
do  not  afrefl  you.  Whether  they  have  or  not,  your 
duty  is  plain,  to  have  refpeft  lo  all  the  command- 
ments of  Chrifb.  If  your  parents  fin,  it  is  no  rea- 
fon  that  you  fliould  fin  with  them.  You  ought  to 
follow  their  good  examples,  but  may  by  no  means 
follow  them  to  do  evil.  Perhaps  by  performing, 
your  duty,  you  may  ftimulare  them  to  perform 
their's. 

You  may  not  excufe  yourfelf  from  attending  on 
the  fupper  of  the  Lord,  becau^j  you  are  young, 
and  are  not  yet  fettled  in  the  world.  You  are  noi; 
fo  young,  but  you  may  die  •,  or,  if  you  are  fpared 
in  life,  it  will  afford  you  unfpeakable  comfort,  :hac 
you  made  the  dedicationof  yourfelf  to  God  in  your 
early  days.  Whereas,  if  you  defer  this  great  and 
neceflary  work,  new  temptations  and  difiicukies 
will  arife,  a.nd  there  is  danger  that  you  vvill  never 
engage  in  it  at  all.  This  is  a  confideration  of  greac 
wciglu,  with  refpect  to  the  facrament  of  the  Lord's 
fupper.  Many  young  people,  being  deeply  impref- 
{^:d  with  the  truths  or  religion,  have  had  ferious  in- 
tentions of  coming  to  the  table  of  the  Lord,  but 
they  have  put  it  off  from  timeto  time,  till  ihey  have 
grovv-n  eafy  in  their  negletTc,  andcontracled  an  almolt 
total  indifference  about  it.     The  dar.crer  of  fuch  aa 

iin- 


33^  ^^^  ^ahk  of  the  Lord. 

unhappy  effefl  Is  a  good  reafon,  why  you  fhould 
make  hafte  and  not  delay  to  keep  this  comnaand- 
ment  of  God. 


But  am  1  to  come  to  this  ordinance,  without  anj^ 
preparation — without  any  regard  to  God — any  de- 
fires  after  Chrift — any  concern  for  my  fpiritual  and 
eternal  interelt — and  while  I  know  myfelf  to  be 
carelefs  and  indifferent  about  the  things  of  religi- 
on ? — By  no  means.  We  fhall  endeavor  under  the 
next  head  to  guard  againft  rulhing  precipitately  to 
divine  ordinances.  But  if  you  are  really  unprepar- 
ed, and  know  yourfelf  to  be  fo  ;  what  is  to  be 
done  ?  Are  you  to  fit  down  fatisfied,  and  as  if  you 
had  no  concern  with  thefacrament,  becaule,in  your 
prefent  (late,  you  cannot  worthily  partake  of  it  ?  Is 
not  the  command  ftill  to  you,  **  Do  this  in  remem- 
brance of  me"  ?  Is  it  a  fufficient  reafon  for  your 
neglc£l  of  this  inftitution,  that  you  are  in  fo  bad  a 
frame,  that  you  dare  not  make  a  profeflion  of  reli- 
gion, or  take  the  covenant  of  God  into  your  mouth  ? 
Do  you  plead  this  as  an  excufe  ?  Surely  it  is  the 
word  plea  you  could  make.  Such  unpreparednefs 
is  your  fault;  and  can  that  which  is  your  fault  and 
your  fin,  be  a  fufficient  excufe  for  your  neglcft  of  a 
command  of  Chrift?  Oris  it  any  excufe  at  all  ? 
Methinks  it  ought  to  alarm  you,  that  you  are  in 
fuch  a  ftate,  that  you  dare  not  make  a  profeflion  of 
religion  -,  that  you  are  fliut  out  from  communion 
■with  the  people  of  God  j  thatyouinay  not  partake  ot 

that 


rmdered  contemptible,  ^5« 

that  bread  and  wine,  which  were  dcfigncd  to  nourifli. 
and  comfort  the  fouls  of  men.     While  you  are  un- 
prepared for  the  Lord's  fupper,  you  arc  unprepared 
for  death,  you  are  unfit  for  the  kingdom  of  heaven. 
If  you  are   unworthy  to  unite  with  the  faints  on 
earth,  how  can  you  have  an  admifllon  into  the  ge- 
neral aflembly  and  church  of  the  firft-born,  whofe 
names  are  written  in  heaven,  or  unite  with  the  fpi- 
rits  of  juft  men  made  perfed  ?  Every  time  you 
ieave  the  Lord's  table,  and  are,  as  it  were,  exclud- 
ed from  this  inilitution  of  Chrift,  confider  with  your- 
felf,  what  if  I   fhould  be  excluded  from  the  mar- 
riage fupper  of  the  Lamb— -fhould  be  fhut  out  from 
the  prefence  of  Chrift — and  doomed  to  an  everlaft- 
ing  feparation  from   Him  ?  Is  a  ilace  which  may 
terminate  in  fuch  awful  deftrud:ion  to  be  continued 
in  ?  Ought  you  not,  with  theutmoft  earneftnefs,to 
implore  the  Spirit  and  grace  of  God,  that  you  may 
be  delivered  out  of  it  ?  Should  you  not  feek  every 
difpofition,  which  is  neceffary  to  prepare  you  for  the 
Lord's  table,  and  to  make  you  a  worthy  gueft  there  ^ 
This  is  the  way  to  get  thefe  objedions  removed. 
But  nothing  can  be  more  pervcrfe  and  unreafonabk 
than   to   fuppofe,    that  any  are  excufabie  in  their 
negled  ot  this  ordinance,  becaufe  they  are  relblved, 
not  to  be  prepared  for  ir.     And  though  pcrfons  of 
fuch  a  tcr^iper  are  not  to  be  encouraged  to  come  to 
the  facrament,  yet  let  them  not  think  that  their  nc- 
glefl  is  an   innocent  thing  :  A  prince,  who  invites 
guefts  to  an  entertainmentjisjuftly  ofrendedj  if  they 

do 


33(>  ^^^  Tahk  of  the  Lord 

do  not  c.ome^;  k  Is  no  excufe  that  they  have  not  a 
fultable^  habit,  When  he  allowech  them  to  fupply 
themfclves  6ut  of  his  own  ward-robe*  There  is,  oh 
finner,  grace  enough  in  Chrid,  but  if  you  will  not 
accept  and  improve  it,  nothing  awaits  you  but  in- 
dignafion  and  wrath,  tribularlon  and  anguifh. 

But  oftentimes,  they,  who  make  thefe  objetfli- 
6ns,   are  better   prepared  than    tliey   arc  willing 
to  own,  and  perhaps  much  better  than  fome  who 
come  to  this  ordinance.     Hypocrites   boldly  pre- 
fume,  while  many  diindent  trembling  chriftians  tar- 
ry away.     Their  fears  keep  them  from  attending 
an  inftitution,   which  was  defigned  as   a   happy 
means  of  removing  them.     If  you  find  defires  after 
Chrift,  and  the  bleffings  he  hath  to  bcftow,  though 
you  cannot  determine  thele  defires    to  be  gracious, 
if  you  are  determined  by  the  help  of  God,    to  de- 
vote yourlelves  to  Him,    and   to  live  as  the  gofpel 
teaches  you  to    live,  you  are   the    perfons   whom 
Chrift  invites  to  his  table.  Nor  will  it  free  you  from 
your  obligation  to  obey  Him,  that  you  have  doubts 
and  fears  about  your  qualifications    for    this   ordi- 
nance.    You  cannot  negleil  it  and  be  blamehfs. 

Many  are  deterred  from  the  Lord's  table  by 
that  pafiage  in  the  epiHie  of  Paul  to  the  Corintlii- 
ans,  "  He  that  eateth  and  drinketh  unworthily, 
eateth'  and  d  ripketh  damnation  to  himfelf,  not  dif- 
cerhihg  the  Lord's  body."  f  But  this  text,  rightly 
i  I  Cor.  II.  2^.  «nderftood, 


rendered  contemptiblel  337 

underftood,  need  not  give  any  ferions  pcrfon 
the  lead  uneafinefs*  The  apoftle  explains  what  he 
means  by  their  eating  and  drinking  unworthily^  in 
thofe  words,  "  not  difcerning  the  Lord's  body." 
The  Corinthians,  inftead  of  coming  to  the  Lord's 
table  as  a  religious  rite,  came  to  ic  as  to  a  common 
meal.  They  ufed  the  church,  as  one  exprefles  it, 
more  Tike  an  eating  or  a  tipling  houfe,  than  like 
.the  houfe  of  God.  This  was  a  notorious  abufe  of 
the  ordinance,  it  was  moft  unworthy  conduct,  ic 
was  irreverent  and  profane.  The  unworthy  par- 
taking therefore,  which  the  apoftle  condemns,  re- 
fpeds  the  manner  in  which  they  attended  the  facra- 
ment,  their  behaviour  at  that  time  ;  and  not  their 
general  ftate,  or  the  habitual  frame  of  their  minds. 
Gracious  perfons  may  pofiibly,  through  incaution, 
be  guilty  of  this  eating  and  drinking  unworthily, 
they  ought,  in  fome  places,  and  under  fome  cir- 
cumftances,  to  be  greatly  on  their  guard.  The 
word  rendered  by  our  tranflators,  damnation^  doth 
not  at  all  refer  to  that  punifhment,  to  which  the 
wicked  will  be  configned  in  a  future  ftate,  ic  is 
rendered  judgment  in  the  margin  ;  and  the  contexD 
plainly  fhews,  that  thejudgment  intended  was  whol- 
ly of  a  temporal  nature  ;  it  immediately  follows, 
"  for  this  caufe,  many  are  fick  and  weakly  among 
you,  and  many  fleep."  Their  indecent  profane 
carriage bro't  fuch  difcredit  on  chriftianity,  that  God 
faw  fit  to  teftify  againft  it,  by  infliding  temporal 
evils  upon  them,  fome  were  fick  and  fome  died. 
But  as  to  punilhmenc  in  another  world,  or  the 
U  u  damnation 


53  S  f'J^e  fi>Me  of  the  Lord 

danmatlcyn  ofhell,not  on?  word  is  laid  about  it.  Nor 
is  it  faid,  that  thefe  perfcwis,  criminal  as  they  Were, 
would  be  fentcnced  to  it.  The  apoftle  intimates, 
that  the  very  end,  for  which  thefe  perfons  were 
puniihed,  was,  that  they  might  not  be  puniflied  in 
another  ftate.  "  But  when  we  are  judged,  we  are 
chaftened  of  the  Lord,  that  we  might  not  be  con- 
demned with  the  world.*' 

We  own,  that  if  a  perfon  partakes  of  the  I^ord's 
fupper  unworthily,  in  a  carelefs  irreverent  manner, 
and  never  repents  of  fo  great  a  fin,  he  may  expeft 
condemnation  in  another  ftate-,  this  is  a  truth,  tho' 
it  is  not  the  truth  conveyed  to  us  in  this  place. 
But  what  do  vve  fay  in  this  more  than  we  may  fay 
of  any  other  inftitution  ?  If  we  pray  unworthily, 
if  we  hear  unv/orthily,  if  we  fpend  the  time  of  di- 
vine v/orfliip,  in  laughing,  whifpering,  if  we  fet 
ourfelves  to  deep,  or  to  gaze  on  theobjcdls  around 
ns,  lb  a$  to  caft  contempt  on  the  duties  we  are  cal- 
led to  engage  in,  thefe  fins  as  certainly  expofe  to 
future  punifhment,  as  unworthy  partaking  of  the 
facrament.  And  yet,  would  any  one,  for  this  rea- 
}on,  necrlefl  thefe  duties,  or  totally  abftain  from 
them  ?  No  •,  if  he  afts  wifely,  he  vii'ill  repent  of 
•what  is  amifs,  and  endeavor  to  corre(ft  it  for  the 
time  to  come.  This  is  the  method  we  fliould  take 
with  refpefl  to  the  duty  we  are  confidering. 

Are  you  fo  incumbered  with  worldly  cares,  that 
you  cannot  find  time  to  prepare  for  this  ordinance  ? 
Muft  you  go  to  your  farm  and  your  merchandize, 

an4 


4' 


rhdered  aniemptThk.  .  oog 

and  for  this  reafon  db  you  negltft  this  inftitution  ? 
This  is  a  certain  evidences  that  you  prefer  the  world 
tb  Chritt,  Attd  (pifitaal  an^  ^tertial  bleffings  ;  and 
may  you  not  then  juftly  f^af,  iliat  he  will  difowii 
and  reject  ybu  another  day  ?  So  the  King  is  repre- 
lehted  a^  dealing  With  thdfe  Whxi  would  not  come 
tiohis  fbafl.  § 

.  Aile  any  of  you  fearful j  that,  by  making  a  pro- 
fcfiion  of  reirgibn,  you  (hall  he  under  ftronger  -ob- 
ligations to  holinefss,  thai^  you  now  are  ? — -It  is  an 
cxcufe  you  may  well  be  afliamed  of.  Th'ere  can- 
n<it  be  a  ftronger  reafon  for  a  compliance  with 
this  precept  df  oi^r  Saviour.  Rectitude  of  he^art  and 
life  rs  ybur  dury-^it  i:s'yOur  intereft— it  is  whatyOu 
pretend  to  fee  the  fieceflity  of — You  find,  by  daily 
experience,  the  too  little  efficacy  of  the  arguments 
and  motives  of  religion  ;  the  difpoiition  of  your 
mind,  and  the  praStice  of  ybiTr  lil^,  «r6  very  diffe- 
rent from  what  they  ought  to  be.  Can  you  then, 
convinced  -as  you  are,  6f  the  iVeceffity  of  a  cronfor- 
mlty  to  thfe  nature  atfd'wiil  of  God,  omit  anymea'ns 
of  attaining  to  this  bleiTcd  end  ?  Will  you  live  in 
the  habitual  negled  'of  fin  inftitUtion,  fo  wifcrly  a- 
d^pted  to  make  you  what  you  ought  to  be,  as  is 
the  fup'per  of  the  LOrd  ?  and  will  you  dateto  gVve; 
as  a  reafon,  that  you  l^all  be  Obliged  to  greater 
ftriflnefs  and  purity  ?  You  have  rea Ion  to  fear, 
not  only  that  you  are  yet  in  an  unrenewed  flate  j 
but  that  you  fiiall  always  continue  fo-^ 7'hac  you 
fhall  lofe  all  i'mpYefiions  of  feligivon,  and  grow  abfo- 
§  Matt.  2t.  beg.  lutflv 


340  ^he  TaMe  of  the  Lord,  &c.' 

lutely  carelefs  and  fecure. One   reafon   why   I 

am  fo  earneft  in  prefTing  this  duty  is,  becaufe  I  am 
perfuaded,  ic  hath  often  been  a  check  and  reftraint 
to  perfons  through  the  whole  courfe  of  their  lives  ; . 
and  a  powerful  excitement  to  holy  living.  The 
fenfe  they  have  of  obligation  from  their  public  pro- 
feflion,  hath  made  them  much  more  regular  and. 
■watchful  than  they  would  otherwife  have  been,  and 
hath  fixed  the  principles  of  religion  in  their  fouls. 
There  are,  'tis  true,  melancholy  inftances  of  apof- 
tacy,  fome  have  been,  and  are  a  difgrace  to  their 
profeflion.  But  it  can  be  no  reafon,  why  others 
Ihould  negle(5l  an  ordinance  (o  well  adapted  to  pro- 
mote their  heft  good,  that  it  hath  not  this  effedt 
on  every  one  who  attends  it.  It  may  well  be  ex- 
pected, that  there  will  be  hypocrites  in  the  church; 
there  was  a  Judas  even  in  the  college  of  the  apoftles. 
Weak  as  you  are  in  yourfelves,  the  grace  of  Chrift 
is  fufHoient  to  preferve  you,  and  to  keep  you  from 
falling. 

I  have  now  endeavored  to  remove  the  obftrufli- 
ons  that  are  in  the  way  of  many,  and  keep  them 
from  coming  to  the  Lord's  table.  It  is  an  ordi- 
nance by  no  means  to  be  negleded,  and  it  is  fur- 
prifing  that  any  ferious  perfon  can  live  in  the  o- 
miiTion  of  this  duty,  v/ithout  conftant  pain  and  un- 
eafmefs.  They  certainly  practife,  as  if  they  tho't 
the  table  of  the  Lord  contemptible,  and  lead  thofc 
who  obferve  them  to  defpife  this  facred  inftitution, 
^Whereas  by  their  ferious  and  exemplary  attendance, 
they  might  quicken  others  to  their  duty. 

SERMON 


SERMON     XV. 


Jhe  Table  of  the  Lord  rendered  contemptible, 


Malachi     I.     7. 

Te  fay  the  table  of  the  Lord  is  con- 
temptible. 


I  SHALL  think  I  have  done  an  important  fer- 
vice  to  the  intereft  of  religion  and  to  your 
fouls,  if  I  may  be  any  way  inftrumental,  to  awaken 
in  you,  my  hearers,  a  juft  regard  to  the  holy  infti- 
tution  of  the  fupper.  With  this  view,  I  endeavor- 
ed in  a  former  difcourfe,  to  fet  before  you  the  evil 
and  danger  of  negledling  a  religious  rite,  fo  expref- 
ly  enjoined  on  his  difciples  by  our  bkfTed  Lord- 
This  is  to  defpife  the  table  of  the  Lord.  But  we 
are  not  lefs  guilty  of  this  impiety,  if  we  ru(h  upon 
a  chriftian  profefTion  without  thought  and  delibera- 
tion.    Wc  ought  to  ad,  in  io  importanr  a  tranfac- 

tion. 


■342  '^i's  ^aMs  7f  rhd  tvrd 

tion,  with  great  ferioulhefs    and  folemnity.     I  go 
on,  therefore,,  to  obferve 


Secondly,  They  praflically  adopt  the  language 
of  our  text,  who  come  to  the  Lord's  fupper  with 
apparent  careleflfnefs' and  indevotion..;  If ,;yqu  ^ajr 
invited,  by  one  greatly  your  fLiperior,  to  an  enter- 
tainment, you  would  think  it  a  piece  of  refpeil,  to 
have  on  your  bed  att«"e,  and  to  appear  before  hini 
in  a  clean  and  decent  habit.  Every  one  would 
think  you  put  an  affront  upon  him,  if  you  came  to 
his  table  in  a  fordid  flovenly  drefe.  -  The  greater 
the  perfon  v;ho  invited  you,  the  more  careful  would 
you  be.  If  it  was  your  Prince,  with  what  foUici- 
tiide  would  you  avoid  every  thi'iig  indecent,  evety 
thing  he  would  be  likely  to  difapprove  of  ?  And 
(hall  we  not  be  much  more  foUicitous  to^De  Tuita- 
bly  adorned,  when  we  come  before  Him,  who  is 
King  of  kings  and  Lord  of  lord^-  Thcj  .-hfibit  ^ 
the  body  is' indeed  of  little  importance  -,  it. is  the 
temper  of  the  mind  He  chiefly  regards  ^  ;and  ft  is 
inSnitely  offenfive  to  this  holy  Lord  Goc^.when  we^ 
prefent  ourfelves  bifore  Him  without  due-t-hougl^^ 
r.nd  confideration  ;  and  the  more  Tolema  $he  ordi.; 
nr.nce  in  which  we  approach  Him,  the  t^ore  care^t 
^  ful  fhould  we  be.     Here, 

Fird,  They  cafl:  contempt  -on  the  table  of 
the  I,ord,  who  have  hypocritical  views  in 
coming  to  that    holy  ordinance.      By    hypocritial 

views. 


views,  I  inlicnd  your  putting  ap  a  fliew  ftf  religioji, 
not  from  any-  regard  to  Ggsd-r-not   from  any  fenfe 
of  tbe  authority  of  oiir  bkffed  Redeemer,  or  your 
obligations  to  hiiji  :-r-But  merel^y  ip  conformity  to 
ihofe   vvhpm  yo\i  \YPul^  l^*  tlj^Qughc   tp   imi_wtp— r 
|bat  you  rnay  appear  tq  roen  t<)  be  ireligiovis-rrth^i: 
the  world  pi^j,  ibiak  favof^bly  of  you^-rt^hat,  y©;^ 
m^y  avoid'  any  Qtuyy^rid   iUPPJ^veniepce-r-pr  Riay 
have  fornjE  tepippral  adv^BLgge. '   Nothing  c^p  t»^ 
more  contrary  to: the  gfeat  <^erig^n  of  this  inftituti- 
on,  thari  to  prq^iJAVU?  it  t,Q;liu;^h  unworthy  pprpojes 
T-rrta  make  ufe  tjJ  it  _  to   proaiote   finirter   worldly 
ends.  ^' Do  thisj"   fays   our  Lord,  *' in  remem- 
hranceof  me."  This  celigipus  cite  was  eftabliflied, 
to  affefl  our  fouls  with  a  fenfe  of  the  great  things 
JefusChrill  hath,  tjonp  ap d -fuffJp red  fof.  fiiijful  r^.^n — 
torernipd   us   of  h-jslff^^-enrrpCjO/^r  infinite  pbli- 
g^tions  to  tiim-r-and,   in  thi><i  ^:?y,    to  cure  us   of 
our  moral  diford,ers^rr-to  purify  our  fouls— to  pro- 
mote the  chriftian-  temper— and  to  quicken  us   to 
all  hojy  obedience.  .  And  tliat   it  ri*ay  h^ve  thefe 
cpre(5ls  fhould  b.e  Qur  aim    in  attending    upon    it. 
Can  any  thing  be  more  affroptive  to  the  great  Au- 
thor of  our  religion,  than  to  I^y  a^fide   thefe    pure 
and  fpiritual  vii^ws,  anc)  to  make  ufe  of  this  facred 
inftitution,  to,  carry,  on   cl^Ugns  that  are  quice  fo- 
reign frppfi  it    ?•    This  is  like  ihofe,  who  carried 
their  merchandize  intq  the  tcmp.le,  whom  purLor^l 
expelled  with  tliat  fevere    rebuke,    "  It  isj  written, 
xx\y  hcnfe  fhaH  fe  callpd  the  houfc  of  priiyer,   but 

ye 


'344  2"i&^  'Table  of  the  Lord 

ye  have  made  it  a  den  of  thieves."  And  though 
He  may  not  think  it  necefiary  to  teftify  againft 
our  impiety  in  the  preient  ftate,  yet  he  undoubt- 
edly will,  unlefs  we  repent,  in  that  day,  when  He 
"will  come  to  judge  the  world  in  righteoufnefs.  I 
am  far  from  throwing  difcouragements  in  the  way 
of  fuch  as  are  willing  to  come  to  this  ordinance  ; 
but  who  can  help  being  aftonifhed  at  the  hardinefs 
of  thofe,  that  venture  to  approach  this  holy  infti- 
tution,  when  at  the  fame  time  they  feel  in  them- 
felves  no  ferious  defires  or  purpofes,  and  fo  cannot 
but  know  they  arc  unworthy  partakers ;  efpecially, 
ifthey  are  confcious,  that  their  intentions  in  com- 
ing are  diredly  contrary  to  what  they  ought  to  be  ! 

"While  upon  this  head,  I  cannot  but  exprefs  my 
grief,  that  this  holy  facrament,  which  was  defigned 
only. for  fpiritual  purpofes,  is,  in  our  nation,  ufed 
as  a  tell  for  civil  and  military  offices  •,  whereby 
multitudes  of  a  moft  profligate  charafter  are  laid 
under  an  almoft  infuperable  temptation,  to  come 
to  the  Lord's  table — to  be  guilty  of  horrid  hy- 
pocrify — a  mod  daring  profanation  of  holy 
things  :  And  the  miniflers  of  Chrift  have  no  legal 
power,  to  refufe  the  facred  elements  to  the  vilefl 
debauchee,  who  demands  them  as  a  qualification 
for  an  office.  Such  an  abufe  and  perverfion  of  this 
ordinance  hath  an  awful  tendency  to  render  it  con- 
temptible ;  and  may  be  juftly  efteemed  one  caufe 
of  that  infidciitv  and  impiety,  which  are  fo  general- 


rendered  contemptible.  '   245 

ly  complained  of  by  the  friends  of  religion  and  vir- 
tue. May  God  awaken  thofe  to  whom  it  beloncrs, 
to  remove  this  ftumbling-block  out  of  the  way, 
and  to  reform  an  abule  which  hath  been  long  of- 
fenfive  to  the  more  ferious  part  of  the  nation,  both 
conformifts  and  non-coaformifts  1  This  leads  me 
to  fay 

Secondly,  It  makes  the  Lord's  table  contempti- 
ble, when  they  who  are  openly  wicked  and  profane 
prefume  to  approach  this  holy  ordinance.  The 
only  reafon  of  our  eating  and  drinking  bread  and 
wine  in  the  facramental  fupper  is,  that  Jefus  Cfirid 
hath  commanded  it.  And  if  the  will  and  autho- 
rity of  Chrifl:  is  the  only  foundation  wpon  which 
we  obferve  this  religious  riie,  it  plainly  follows  that 
■our  obferving  it  is  an  implicit  acknowlegement  of 
his  authority  to  impofe  commands  upon  us  ;  or,  in 
other  words  that  He  is  our  Lord,  and  that  we  are 
bound  to  fubmit  to  him  in  ail  things  ;  for  if  he 
hatha  right  to  our  obedience  in  one  inflance,hehath 
a  right  to  it  in  all  other  inftanccs.  Our  coming  to 
the  lacrament  is  in  fliort  a  profefiion  of  the  chrifti- 
an  religion.  But  how  awfully  contemptible  is  fuch 
a  profefiion,  when  made  by  men  who  live  in  known 
fin,  and  indulge  to  practices  that  are  directly  con- 
trary to  the  laws  of  Chriil  and  the  rules  of  the  gof- 
pel.  Can  there  be  greater  prevarication,  than  foe 
a  man  to  go  immediately  from  the  commiiTion  of 
the  moft  flagitious  crimes  to  partake  of  the  Lord's 
\Y  w  fupper  ? 


54^  ^he  Tahk  of  the  Lord 

fupper  ?  This  is  to  trifle  with  God  in  a  facred  aft 
of  religion  ;  it  is  worfe  than  trifling,  it  is  boldly  to 
affront  and  difhonor  him.  No  temptation,  no 
worldly  profpefts  can  be  any  excufe  for  it.  "  The 
facrifice  of  the  wicked  is  abomination  to  the  Lord." 
No  pretended  a6ls  of  devotion,  no  glittering  ap- 
pearance of  religion,  can  be  pleafing  to  God,  which 
come  from  perfons  thus  defiled  with  fin.  Frofef- 
fors  of  this  charafter  can,  in  no  fober  or  religious 
fcnfe,  be  laid  to  remember  Chrift  •,  they  cannon 
have  any  defires  after  the  blefTings  of  the  new  co- 
venant, of  which  this  ordinance  is  a  fign  or  token^ 
To  them  we  may  apply  the  words  of  the  pfalmift, 
*'  Unto  the  wicked  God  faith,  what  haft  thou  to 
do  to  declare  my  ftatutcs,  or  that  thou  fhouldeft 
take  my  covenant  into  thy  mouth  ?  Seeing  thou 
hateft  inftru6tion,  and  cafteft  my  words  behind 
thee.  When  thou  fawefi:  a  thief,  then  thou  con- 
fencedft  vvith  him,  and  haft  been  partaker  with  a- 
dukerers.  Thou  giveft  thy  mouth  to  evil,  and 
thy  tongue  framtth  deceit.  Thou  fitteft  and 
fpeakeft  againft  thy  brother,  thou  (landereft  thine 
own  mother's  fon."  Such  as  thefe  fhould  ceafe  to 
do  evil,  and  learn  to  do  well,  before  they  approach 
the  table  of  the  Lord. 

Nor  can  it  either  be  fafe  or  decent,  for  one  who 
hath  been  a  notorious  habitual  fmner,  to  come  to 
this  holy  ordinance,  i;nmediately  on  his  finding 
himfdf  awakened  to  fome  ferious  concern  for  his 

cternai 


rendered  contemptible.  ^4.7 

eternal  falvation,  even  though  he  refolves  to  amend 
his  life,  and  feels  a  prefent  regard  to  his  Lord  and 
Saviour.  There  have  been  fuch  numerous  inftan- 
ces  of  perfons  greatly  alarmed  by  the  word  and 
providence  of  God,  and  apparently  refolved  to 
feize  the  kingdom  of  heaven  with  violence,  wh.o 
have  in  a  very  little  time,  loft  all  impre-iTions  of 
religion,  and  relapfed  into  careleffnefs,  ineligion, 
and  vice  ;  that  it  fhould  make  every  one  jeal- 
ous and  diffident  of  himfelf.  If  upon  every  a- 
larm  of  confcience,  men  rulli  on  a  public  profefil- 
On,  there  is  great  danger  of  their  injuring  their 
own  fouls,  and  bringing  difcredit  on  the  chriftian 
name.  You  are  all  fenfible,  how  much  religion 
hath  fuffered  by  fuch  rafh  intrufions.  Soilicitous 
as  I  am,  to  fee  the  Lord's  cable  full  of  guefts,  I 
fincerely  delire  to  fee  it  filled  only  with  thole  who 
are  worthy  to  be  there.  They  who  have  led  a  life 
of  difiipation  and  vice  ought  to  give  Tome  proof  of 
a  change  of  difpofuion,  both  to  themfelves  and  o- 
thers  :  They  may  not  truft  to  fame  fuddt^n  emoti- 
ons, but  (hould  take  time  to  try  ilie  flrengtli  ol" 
their  refolutions  and  purpofes  \  they  fliould  coun: 
the  coft  of  being  chriliians.  It  is  true,  wickednefs 
is  no  excufe  for  not  coming  to  the  Lord's  table, 
becaufe  men  ought  not  to  be  wicked  \  thcv  ou^-hc 
to  repent  and  reform,  but  while  men  are  habitually 
wicked  and  profane  they  ought  not  tortimc  there. 
They  (hould  be  willing  to  ftay  away,  and  they  v,'iu> 
fe^ve  the  power  of  adaiiirion  G^iould  i.ike  eirT%^ual 

care 


34^  'J'he  table  of  the  Lord 

care  to  debar  them,  if  they  ar^  hardy  enough  to 
offer  themfelves.  Would  to  God,  I  could  think 
there  had  been  that  care  on  both  hands  there  ou  ght 
to  have  been  :  The  table  of  the  Lord  would  not 
have  been  rendered  contemptible  as  it  now  is  ! 

Thirdly,  They  pra£lically  fay,  the  table  of 
the  Lord  is  contemptible,  who  come  to  the 
Lord's  fupper  without  ferious  thought  and  cir- 
cumfpe(5lion.  When  Samuel  went  to  facrifice 
at  Bethlehem,  he  faid  to  the  people  of  that  city, 
"  Sandtify  yourielves,  and  come  with  me  to  the 
facrifice."  There  were  particular  purifications  re* 
quired  of  the  Jews  before  they  attended  their 
foiemn  feafts.  Thefe  external  purifications  were 
defigned  to  anfwer  moral  purpofes,  to  lead  them 
to  feek  a^'ter  fpiritual  cleanfing  or  a  right  temper 
of  mind  tov/ards  God,  when  they  made  their 
foiemn  approaches  to  him  ;  and  unlefs  they  were, 
attended  with  the  thing  fignified,  however  they 
might  anfwer  the  Jewilh  law,  and  entitle  to  the 
privileges  of  that  difpenfation,  they  could  not  ren- 
der men  acceptable  to  God,  or  put  them  in  the 
way  of  obtaining  any  fpiritual  or  eternal  blefiings, 
*rhefe  carnal  ordinances  are  done  away  by  the 
coming  of  Jefus  Chri^l,  but  that  to  which  they 
were  defigned  to  lead  their  thoughts  is  ftill  neceflTa- 
ry.  God  hath  his  infl:itutions  of  religion  under 
the  gofpel  as  he  had  under  the  law  :  Chriftians 
ought  to  approach  thefe  with  caution  and  reve- 
rence; The  Lord's  fupper  is  an  ordinance  pecu- 
liar to  chriilianitVjit  is  an  explicit  acknowlegemenc 

of 


rendered  cofttemptiblc,  ^^0 

bf  the  authority  of  Jefus  Chrift  ;  Tome  particulac 
inquiry  and  preparation  fsems  fie  and  proper  be- 
fore we  enter  on  fuch  a  folemn  tranlaclion. 


The  apoftle  fays,  "  Let  a  man  examine  himfelf 
^nd  fo  let  him  eat."  Some  have  interpreted  this 
expreflion,  that  perlons  who  could  not  determine 
their  ftate  to  be  good,  or  that  they  were  fincere 
difciples  of  Jefus  Chrill,  were  not  to  come  to  the 
I.ord*s  flipper,  as  if  it  had  been  faid.  Let  a  miw 
examine  whether  he  is  a  good  chriftian,  and  then, 
and  not  till  then,  let  him  eat.  Such  an  examina- 
tion is  a  great  chriftian  duty,  and  no  time  can  be 
more  proper  for  it,  than  when  we  are  coming  to 
the  Lord's  table  ;  but  it  may  well  be  made  a  quef-. 
tion,  whether  this  is  what  the  apoftle  immediately 
intends  in  this  place.  His  meaning  feems  rather 
to  be, that  a  man  Ihould  examine  himielf,  whether 
he  underftands  the  nature  of  this  ordinance,  and 
propofes  to  attend  it  in  a  mariner  agreable  to  the 
defign  of  it,  and  lb  fhoulJ  ear,  making  a  projier 
difference  between  the  Lord's  fuppcr,  anJ  a  com- 
mon meal,  attending  it  in  a  fober  religious  man- 
ner. But  in  whatever  fenfe  we  under jhiul  this 
paflage,  it  plainly  fuppofes,  that  there  is  fome  pre- 
vious thought  and  deliberation  neccifary  to  our 
coming  aright  to  the  Lord's  table  •,  tiut  all  vv!ia 
approach  it  fhould  come  with  a  humble,  ferious-, 
devout  temper.  They  Ihould  feek  the  intiu- 
ence  of  the  Holy  Spirit  to  make  them   fincer.e  ia 

thio 


S5^  ^^^  ^^^^^  of  ii>6  Lord 

this  facred  tranfadlion,  and  to  cleanfe  them  accord- 
ing to  the  purification  of  the  fanduary.  It  is  fit 
and  right,  if  not  abfolutely  neceflary,  that  we  (hould 
give  up  ourfelves  to  God  in  our  fecret  retire- 
ments, before  we  publicly  affume  the  chara6ter  of 
chriftians. 

It  is  for  want  of  this  ferious  deliberation,  that 
too  many  fall  away  from  God,  and  difgracc  their 
chriftian  profeffion.  They  enter  upon  it  without 
thought,  have  no  fenfe  of  their  own  weaknefs,  and 
take  no  care  to  fecure  Divine  aids.  They  aft,  with 
refpedl  to  this  religious  rite,  as  if  it  was  a  matter  of 
very  light  and  trivial  concern.  And  by  fuch  a 
conduft  evidence,  that  they  look  on  the  table  of 
the  Lord  as  contemptible,  and  they  make  it  appear 
contemptible  to  others.  The  men  of  the  world 
think  lightly  of  Divine  ordinances,  when  they  ob- 
ferve  the  levity — the  total  indifference  with  which 
fome  men  run  to  them.  It  is  of  gr^at  importance, 
that  we  (hew  forib  Chrift's  death  at  his  table  ;  but 
it  is  equally  important,  that  we  Ihould  confider  what 
we  are  about,  and  fhould  have  a  right  difpofiiion 
when  we  draw  nigh  to  God.  Without  this, it  is  very 
unlikely,  that  the  ordinance  will  be  of  any  fpiritual 
advantaf^e.  It  will  make  us  worfe  rather  than 
better. 

The  preparation  of  which  I  have  been  fpcaking 
is  peculiarly  neceflary,  when  we  firfl:  prefent  our- 
felves at  the  Lord's  table  -,  but  fomething  of  the 
fame  kind  is  luitable,  if  we  have  opportunity  every 

time 


rendered  contimptihle.  ^5% 

time  wc  make  our  approach  to  it,  tho'  not  of  equal 
importance.  There  are  certain  meditations  which 
are  proper  at  all  times,  but  which  are  particularly 
adapted  to  prepare  our  minds  for  the  facramental 
fupper — As  the  nature  and  defign  of  the  ordinance 
— the  wi(idom  and  goodnefs  of  the  inilituiion— • 
The  love  and  grace  of  God  in  fending  his  Son  to 
die  for  us — The  great  things  which  Chrift  did  and 
fuffered,  that  he  might  atone  for  our  fins  and  bring 
us  to  God — The  evil  of  fm  which  made  fuch  an 
atonement  neceflary — The  obligations  his  infinite 
benevolence  lays  us  under — The  blefTings  Chrift 
hath  purchafed — and  the  importance  of  our  being 

interefted  in  them. There  arc  certain  aflions 

which  are  proper  at  all  times,  but  which  feem  pe- 
culiarly feafonable  when  we  are  coming  to  the  ho- 
ly fupper.  Such  are  the  folemn  conlecration  of 
curfelves  to  God,  and  engagement  to  be  his — a 
ferious  folemn  inquiry  into  our  ftate,  our  princi- 
ples of  adlion,  the  views  we  have  in  our  religious 
duties,  our  defires,  our  purpofes,  what  we  have 
been,  and  what  we  defign  to  be — '^  penitent  hu- 
miliation and  contrition  of  foul  for  what  hath  been 
amif? — a  believing  application  to  the  blood  of 
Chrift  for  pardon  and  clean fing-^and  fervent  pray- 
er to  God  for  renewing  and  fanClifying  grace. 

But  you  will  fay,  v/hat  if  I  cannot  find  any  exercife 
of  grace,  or  do  not  perceive,  after  all  my  examinati- 
on, that  gracious  temper  which   I  ought  to  have  ? 

Whac 


I 


352  ^be  ^ahle  of  the  Lord 

What  fhall  I  do  then  ?  I  anfwer,  I  am  faying  what 
we  ought,  and  what  we  fhould  defire  to  be  at  all 
times,  and  in  particular  what  arc  proper  exercifes  of 
mind  when  we  are  coming  to  the  Lord's  table, 
but  I  by  no  means  fay,  that  we  may  not  come,  un- 
lefs  we  are  confcious  we  are  entirely  what  we  ouo^hc 
to  be.  We  tell  you  what  chriftianity  is,  and  what  ic 
requires  you  to  be  ;  we  fet  before  you  the  fublimc 
fiandard,  that  you  may  be  excited  to  come  as  near 
it  as  you  can.  We  fay  that  God  requires  purity 
of  heart,  when  you  draw  near  to  him  in  his  holy 
inftitutions,  but  we  do  not  fay,  that  if  you  have  not 
that  purity  which  he  requires,  you  are  excufable  ia 
the  negled  of  them.  We  declare  to  you,  that  when 
you  hear  the  word  you  fhould  mix  it  with  faith, 
but  we  do  not  declare,  that  unlefs  you  have  faith 
you  fliould  not  hear  the  word.  We  aflert  that 
when  you  pray,  you  ought  to  lift  up  holy  hands, 
but  we  do  not  afiert,  that  unlefs  you  have  holy 
hands,  you  mufl  noi  pray.  So  we  fay,  you  ought  to 
come  to  the  Lord's  fupper  in  the  exercife  of  know- 
lege,  faith,  love,  repentance,  but  we  do  not  fay, 
that  every  one  who  hath  not  thefe  graces  eateth 
and  drinketh  judgment  to  himfelf.  Upon  the 
whole,  thfy  finfully  prefume,  who  come  to  the  fa- 
crament  in  a  light  carelefs  manner  :  It  is  a  folemn 
religious  a<5lion,  and  we  fhould  endeavor  to  prepare 
cur  niinds  for  it  by  meditation  and  prayer.  Chrift 
requires  that  we  fliould  thus  fhew  forth  his  death, 
and  we  ought  to  come  to  this  ordinance  in  obedi- 
ence t-o  him,   and  not  in  compliance  with  cuftojn, 

or 


rendered  centemptibte,  3^53 

or  with  any  worldly  and  fin ful  views.  He  that  hath 
fuch  a  frame  of  heart  is  in  no  danger  of  being  an 
unworthy  partaker  of  the  Lord's  flipper  •,  and  tho* 
he  fhould  not:  be  in  that  ftace  he  was  ready  to  hope 
he  was,  he  will,  according  to  the  common  courfe  of 
Divine  grace,  be  more  like'y  to  meet  with  God, 
and  be  in  a  fairer  way  to  ftbcain  a  bleffing,  than  if 
he  had  lived  in  thenegled  of  fo  plain  a  command. 

Having  faid  fo  much  of  preparation  for  the 
Lord's  table,  fome  may  be  ready  to  enquire,  whe- 
ther it  is  neceflary,  whenever  they  are  about  to 
come  to  this  ordinance,  to  have  Ibme  ilated  time, 
in  a  folemn  manner,  to  prepare  themfclves  for  it  ? 
To  which  it  may  be  replied.  That  as  there  is  no 
fuch  injundion  in  fcripture,  no  one  hath  a  right  to 
enjoin  it.  However,  this  facred  rite  implies  fo 
much  profeflcd  by  us,  and  is  fuch  a  diilinguilhing 
badge  of  the  chriftian  religion,  that  they  whofe 
ieiiure  will  admit  of  it,  do  v^ell  to  fepafate  fome 
^particular  time,^Q  think  what  they  are  going  about> 
—to  im.plore  the  Divine  prefence — co  communs 
with  t'lcir  own  hearts — rencwedly  to  dedicate  them- 
it\vii  to  God — and  to  employ  their  minds  in  fuch 

jeditations  and  ads  of  devotion, as  tend  to  put  them 
in  aright  frame,  when  they  draw  near  to  God  in  this 
holy  inftitution.  But,  expedient  as  this  is,  1  am  a- 
ware  that  fome  chriftians  have  carried  their  fcruples 
upon  this  head  even  to  a  degree  of  fuperftirion  i 
they  muu:  have  days  as  well  as  hours  \  and  whea 
X  X  they 


J 


S54  ^^^^  ^'^^^^  of  the  Lord 

they  havenothad  time  to  prepare  ihemfcWes-accord- 
ing  to  their  ufual  cufrom,  they  have  turned  their 
backs  on  the  ordinance.  It  is  beft,  where  it  can 
be,  to  take  time  for  preparation  ;  but  when  any 
are  necelTanly  prevented,  as  may  frequently  be  the 
cafe  with  thofe  who  are  in  a  ftate  of  fervitude,  and 
fo  netimes  with  others,  they  ought  to  rely  on  the 
grace  of  Ch rift  to  fupply  the  want  of  previous  pre- 
paration, and  by  no  means  to  aifront  him  by  put- 
ting an  open  flight  on  his  inliitution.  A  particu- 
lar preparation  for  lacramental  occafions  "  being 
only  a  prudential  thing,  no  where  enjoined  in  the 
tvord  of  God,  muft  not  be  looked  upon  as  abfolute- 
Jy  necelTary,  much  lefs  the  fpending  fuch  an  exacl 
portion  of  time  in  the  cxercifes  of  devotion.  Let  us 
employ  what  time  we  can  command,  and  find  by 
experience  to  be  of  ufe  to  this  purpofe,  and  we 
have  nothing  further  to  trouble  ourfelvcs  about, 
but  putting  our  hearts  in  the  beft  order  we  cao, 
and  fo  moderating  our  affeflions  to  all  fublunary 
things,  that  as  often  as  we  are  called  to  duty,  we 
may  be  in  a  proper  diipofiLion  for  the  performance 
of  it  i  let  us  do  this,  and  we  need  not  doubt  of 
our  being  acceptable  guells  at  the  table  of  the 
Lord.'* 

I  am  in  the  Third  place  to  kl  before  you  yoiir 
contempt  of  the  Lord's  table,  when  you  attend 
this  ordinance  with  irreverence  or  vanity  of  mind. 

It  tends  greatly  to  render  this   religious   rite 

contemptible,  if  there  is  any  thing  indecent  or  irre- 
verent 


rendered  contempt  ilk.  ^-5 

verent  In  our  external  deportment.  This  is  what 
the  apoftle  blames  in  the  Corinthians.  They  were 
fo  far  from  fetting  down  at  the  Lord's  table  as  a 
fpiritual  entertainment,  and  as  if  they  meant  to 
improve  th'emfelves  in  the  chriilian  temper,  that 
they  made  no  difference  between  that  and  their 
common  meals  -,  yea,  their  behavior  was  fo  riotous 
and  indecent,  that  it  would  have  been  a  difgrace  to 
their  common  entertainments.  "  When  ye  come 
together  into  one  place,  this  is  not  to  eat  the!"  ord's. 
fupper.  For  in  eating  every  one  taketh  before  o- 
ther,  his  own  fupper  ;  and  one  is  hungry,  and  ano- 
ther is  drunken*  What  have  ye  not  houfes  to  eat 
and  to  drink  in?  or  defpifeye  the  church  of  God  ?'* 
One  can  fcarce  conceive  of  a  more  profane  and  un- 
worthy behavior  than  this  of  the  Corinthians.  It 
is  hoped,  the  Lord's  table  is  not  thus  abufed,  or  the 
jnftitution  affronted,  among  us.  Perhaps,  there  is 
very  little  to  be  blamed  in  the  external  deportment 
of  thofe  who  come  to  the  holy  eucharift»  The 
countenance  of  the  communicants  is  grave,  the 
pofture  is  decent,  and  the  gedure  is  agrcable,  be- 
coming fuch  a  folemn  approach  to  God,  free  from 
levity  on  the  one  hand,    and  affectation  and  fuper- 

■ftition  on  the  other, Would  to  God,    the  fame 

could  be  faid  with  truth  of  the  inward  man — that 
the  hearts  of  al!  who  partake  of  the  J/-)rd's  fupper 
wereright  with  him!  But  alas!  when  we  havedrawn 
nigh  to  God  in  this  ordinance,  hath  there  been 
nothing  in  any  .«f  us  unbecoming  this  facred  aft  of 
religion  ? — nothing  which  giv'^s  occ^fion  for  pain- 
ful 


S5^.^:  f be  Table  of  the  herd 

ful  ref?edions  ? — nothing  which  hath  been  offegr 
five  to  that  Being,  who  is  a  Difcerncr  of  the  tho*ts 
of  the  heart  ?  "  Ye  fay  the  table  of  the  Lord  is- 
contemptible,"  when  it  is  not  your  conftant  defire 
and  endeavor,  that  ic  may  anfwer  the  ends 
for  which  ic  was  defigned  :  Efpecially,  if  yon  in- 
dulge to  any  thoughts  or  dirpofitions  which  con- 
tradid  the  great  end  and  defign  of  it.  It  is  true, 
thefe  inward  motions  of  the  foul  are  not  vifible  to 
the  world,  and  therefore  you  do  not  by  them  dif- 
honor  God  before  men  :  But  they  pollute  the  or- 
dinance in  the  fight  of  God;  they  difcover  con- 
tempt of  the  great  Author  of  it  ;  and  a  dilVegard 
of  the  gracious  defign  he  had  in  the  inftitution. 
When  you  put  on  a  fhew  of  ferioufnefs  which  you 
have  not,  and  pretend  a  devotion  v;hich  you  do 
not  exercife,  nor  fa  much  as  aim  at,  you  praflically 
deny  the  omnifcience  of  God  ;  you  afb  as  if  ViZ  did 
not  know  what  paiTcs  within  you  j  or,  as  if  you 
thouf^ht  it  of  no  confequence  to  approve  yourfclves 
to  him  i  you  evidence  uhat  you  value  the  praife  of 
men,  more  than  the  praife  of  God,  fince  you  are 
io  foilicitous  to  appear  well  to  them,  while  you  ne- 
glect Him, who  fearches  the heartand tries  thereinsot 
thechildren  of  men.  The  language  of  your  praftice 
is,  "  the  table  "of  the  Lord  is  contemptible" — 
When  you  content  yourielves  wiwh  barely  attend- 
ing the  duty,  without  any  concern  about  the  frame 
and  dlfpofition  of  your  hearts  there — When  you  al- 
low your  minds  to  wandet',  and  Indulge  to  thoughts 

abovit 


rendered  contemptibk.  257 

^bout  the  world  and  your  temporal  affairs,  to  fiib- 
jefts,  which,  though  they  might  be  lawful  at  other 
times,  are  not  fui cable  to  the  prefcnt  occafion — . 
Elpccially,  when  your  thoughts  at  the  facramenc 
are  in  themfclves  fmful^  and  fuch  as  would  be  of- 
fenfive  to  God  at  any  time — When  you  do  not  re- 
member Chrifl:  at  all,  or  remember  him  only  in  as 
indifferent  fuperficiaj  manner. 

Firff,  It  is  tT  Gaff  contempt  on  the  Lord's  table, 
when  you  content  yourfelves  with  a  bare  attend- 
ance upon  the  facramental  fupper,  without  any 
concern  about  the  frame  and  difpofitioa  of  your 
hearts  there.  It  is  not  enough  that  we  attend  the 
inftitutions  of  religion,  unlefs  we  come  to  them  ars. 
means  of  grace  ;  and  if  we  come  to  them  as  means 
of  grace,  we  fliall  look  to  the  end  more  than  to  the 
means.  David  had  great  defires  after  the  houfe  of 
God,  but  his  drfires  did  not  terminate  in  the  mere 
performance  of  duty,  he  defired  and  foL>ght  after 
the  prefence  and  enjoyment  of  God,  "  O  God, 
Thou  art  my  God,  early  will  I  feek  thee,  my  foul 
thirfleth  for  thee,  my  flefli  longeth^for  thee  in  a  drv 
and  thrrfty  I  md,  where  no  water  is  ;  To  fee,  thy 
power  and  thy  glory  fo  as  I  have  feen  thee  in  thy 
fanfluary.'*  If  at  any  time  chriPcians  attend  upon 
a  religious  duty,  and  do  not  find  thofe  difpofitions 
which  are  peculiarly  fuited  to  that  duty,  they  come 
away  difappointed  and  humbled.  Tiiey  think  thac 
fabbarh,  that  facrament  loffj  in  which  they  do  noti 


'■^5%  The  Table  of  the  Lord 

gain  fome  knowlege  of  divine  things,  nor  experi-< 
ence  fome  fpiritual  advantage.  But  when,  on  the 
other  hand,  they  find  the  love  of  God  improved  in 
their  hearts,  when  they  fee  more  of  the  divine  ex- 
cellency, and  their  fauls  cleave  to  him  in  holy  af- 
fection and  delight ;  when  they  arc  more  afraid  of 
fin  and  more  watchful  againfl:  it ;  when  they  gain 
ftrength  againfl  temptation  -,  are  more  firmly  per- 
fuaded  of  the  truih  of  religion,  and  feel 
its  •influence  on  their  hearts  :  When  chriflians 
find  thefe  the  happy  effcds  of  their  attendance  on 
divine  ordinances,  they  cannot  but  highly  prize  and 
value  them.  And  they  fbew  their  efleem  of  the 
inftitutions  of  religion,  when  they  look  for  fuch 
bleffed  effeds  from  them,  and  have  thefe  in  view 
in  the  obfcrvance  of  them.  But  when  men  con- 
tent themfelves  with  a  bare  attendance,  and  arc  in- 
different whether  they  protit  by  them  or  not,  when 
they  have  no  concern  about  their  hearts  and  the 
exercifcs  of  their  minds,  it  (hows  that  they  have  no 
fincerity  in  their  profeflions  of  religion.  To  pre- 
tend to  draw  near  to  God  in  the  ways  of  his  ap- 
pointment, and  not  to  defire  thofe  fpiritual  blefTings 
which  they  were  defigncd  to  convey,  is  noc  merely 
to  defpife  thefe  blefTings,  it  is  to  dcipiie  God  him- 
felf — to  contradift  the  dcfign  of  the  duty — and  to 
deprive  their  iouls  of  all  benefit  thereby.  I  will  not 
fay  that  fuch  communicants  will  fiot  receive  any 
advantage  from  the  ordinances  of  the  gofpel,  God 
is  fometimes  found  of  them  that  feek  him  nor,  but 
it  is  very  unlikely    that   they  will,  and  iheir  care- 

klTnefs 


rendered  contempiihk,  •eg 

kflhefs  in  attending  on  duties  is  doubtlefs  one  rea- 
fon  why  many  find  them  fo  ufelcfs  and  unprofitable. 

Secondly,  You  defpife  the -table  of  the  Lord, 
when  you  allow  your  minds  to  wander,  and  in- 
dulge to  thoughts,  which  might  be  lawful  at  other 
times,  but  are  not  fuitcd  to  tnis  particular  feafon. 
The  fituation  of  men  in  the  world  is  fuch,  that  \t 
is  neceflary  often  to  think  of  worldly  things,  to  lay 
plans  for  our  comfortable  fubfiflence,  and  to  take 
proper  fteps  to  carry  them  into  execution.  Tho* 
•we  ought  to  feek  firft:  the  kingdom  of  God  and 
hris  righteoufnels,  yet  other  things  are  not  to  be  ne- 
gleded.  But  there  are  feafons,  when  thoughts  a- 
bout  our  temporal  affairs  arc  improper  and  finful. 
They  are  fo,whenever  we  are  called  to  an  immediate 
intercourfe  with  the  Deity,  At  fuch  times,  it  be- 
comes us  to  difmifs  the  world,  and  to  fix  our  minda 
on  things  above,  and  not  on  things  on  the  earth. 
"When  we  come  ta  the  Lord's  table,  we  fUould  be 
raifed  above  the  pleafures,  the  amufements,  the 
profits,  the  honors  of  this  world.  Thinking  on  our 
fecular  aff^airs  cannot  be  innocent  when  we  are  ac 
this  feftival,  becaufe  it  muft  necefi^arily  fhut  out 
fome  religious  meditation  which  we  ou^^ht  to  have 
there.  Every  worldly  thought  which  enters  our 
mind  at  the  facrament  is  an  intruder,  and  as  fucli 
we  ought  to  treat  it,  immediately  to  exclude  and 
rejeft  it.  If  we  fuiter  our  minds  to  rove  to  the  en- 
joyments of  time  and  fenfe  when  we  come  to  the 

Lord's 


35o  '^he  Tal'Ie  of  the  Lord 

Lord's  table,  fuch  thonohts  will  prevent  that  fefl* 
ous  religious  temper  which  ought  to  polTeCs  our 
iouls  there.  They  will  erafe  all  good  imprelBons, 
and  make  our  attendance  unprofitable.  'Tis  true, 
the  hearts  of  the  beft  are  apt  to  wander,  the  world 
intrudes  itfelf  into  our  moft  facred  tranfadions*  But 
there  is  a  vafb  difference  between  our  having  thele 
ihoughts  involuntarily,  and  contrary  to  our  defire 
z,x\d  endeavor,  and  our  giving  way  to  them  or  fuf- 
fering  them  to  dwell  in  us.  A  ferious  communi- 
cant, one  who  partakes  of  the  Lord's  fupper  in  a 
rjo-ht  manner,  looks  upon  all  worldly  thoughts  as 
unfit  v.'hile  he  makes  this  folemn  approach  to  God ; 
he  drives — he  prays  againU  them  ;  and  it  is  the 
grief  of  his  heart,  that  the  world  hath  iuch  a  place 
within  him,  that  he  cannot  riie  above  it,  even  wheo 
he  hath  fuch  powerful  incentives  to  a  fpiritual  hea- 
venly difpofition,  as  are  prcfented  at  the  Lord's  ta- 
ble. Do  any  of  you  then,  when  you  fit  down  at 
this  holy  iriiricution,  apply  your  minds  to  worldly 
topics  ?  Do  you  fuifer  vairi  tiioughts — earthly  de- 
fires,  to  lodge  within  you  ?  Tio  you  meditate  on 
your  farma? — your  merchandize — your  fecular  bu- 
finefs — or  yor.r  lucrative  profpc6ls  ?  you  have  rea* 
fon  to  fear  you  are  unvvorthy  communicants.  You 
treat  the  Lord's  table  with  contempt,  you  cannoi: 
expect  any  fpiritual  advantage  from  the  inllitution, 
or  that  God  will  luok  on  the  duty  as  performed  to 
him. The  contempt  you  caft  on  this  ordi- 
nance is  Hill  greater,  if  in  i^ie 

Ihjrd 


rendered  contemptible^  36 j 

Third  place.  Your  thoughts  at  the  facramenc 
arc  in  themfelves  finful,  and  fuch  as  would  be  offen- 
five  to  God  at  any  other  time.  Worldly  tho'ts  arc 
finful  at  this  feafon,  becaufe  they  intrude  at  a  time 
when  you  ought  to  be  wholly  employed  in  fpiritual 
contemplations  :  It  is  much  worfe — If  you  al- 
low yourfelves  in  carnal,  malicious,  revengeful 
thoughts — If  impure  images  and  difpofinions  pre- 
fent  themfelves  and  find  room  within  you— If  your 
mind  is  filled  with  covetous,  proud,  ambitious  de- 
fires,  purpofes,  and  views.  Such  a  temper  is  evil 
at  any  time.  But  it  proves  great  perverfenefs  and 
obduracy  of  heart,  if  men  give  way  to  fuch  vain  and 
wicked  thoughts  when  they  profefs  to  engage  in  a 
facred  a<5l  of  religion.  They  defpife  that  glorious 
Being  before  whom  their  hearts  are  naked  and  o- 
pen  ;  and  however,  by  their  fpecious  pretences, 
they  may  gain  the  efteemof  men,  they  will  certain- 
ly fail  of  the  approbation  of  God.  Their  hypo- 
critical fervices  ace  a  ftench  in  his  noflrils,  and  he 
can  have  no  pleafure  in  their  offerings. 

Fourthly,  They  treat  the  Lord's  table  with 
contempt,  who  either  do  not  remember  Chrift  at 
all,  or  only  in  a  carelefs  fuperficial  manner.  The 
general  defign  of  this  ordinance  is  contained  in 
thofe  words  of  our  blcfied  Saviour,  '*  Do  this  in  re- 
membrance of  me.'*  If  then  your  thoughts  are  not 
ill  employed,  that  is,  if  they  are  not  employed  oa 
fubjedts  that  are  evil  in  themfelves,  if  you  have  re- 
ligious thoughts,  yet,  if  you  do  not  remember 
Y  V  Chrifl-, 


362  The  Tahk  of  the  Lord 

Chrifl:,  if  He  is  not  the  fubjed  of  your  contempla- 
tions, you  do  not  comply  with  the  defign  of  the  in- 
ftitution  ;  and  if  this  is  dilregarded,  with  whatever 
frequency,  and  apparent  ferioufnefs  you  attend  up- 
on this  religious  nte,  you  praftically  fay,  the  defign 
was  unnerefiary,  and  the  command  might  have  been 
omitted.  It  is  very  much  the  fame  language,  if  you 
content  yourfelves  with  fome  tranfient  thoughts  of 
Jefus  Chrift,  Vv'hich  make  no  impreflion  on  your 
hearts.  It  ought  to  be  your  great  concern,  not  on- 
ly to  remember  Chrift,  but  that  the  remembrance 
of  him  may  have  its  proper  influence  upon  you, 
and  that  you  may  have  thofe  fcntiment^  of  love, 
gratitude,  and  obedience,  which  the  inftitution  tends 
to  infpire.  It  fhows  great  contempt  of  the  Lord's 
fupper,  when  men  latisfy  themfelves  with  fuperfi- 
cial  unaffedling  meditations,  however  fit  and  proper 
they  may  otherwife  be — when  they  go  to  this  ordi- 
nance and  come  from  it  with  a  lukewarm  indifle- 
renc  fpirit,as  if  there  v.'as  nothing  valuable  to  beob- 
tained  there,  or  they  had  no  foHicitude  to  obtain  it. 

When  we  think  what  we  ought  to  be  when  we 
come  to  the  Lord's  table,  how  much  redon  have 
many  of  us  for  humble  penitent  reflections  ! — Did 
we  not  ruH:!  upon  a  profcHlon  wirh  a  criminal  in- 
difference, and  even  when  we  knew  that  our  lives 
were  a  contradidtion  to  our  public  declaration, 
diflfolute  and  vicious  'i — Did  we  take  time  to  deli- 
berate on  fuch  a  folemn  tranraClion,and  enter  upon 
it  with  ferious   meditation  and  earneft   prayer   to 

God 


rendered  contemptible.  363 

God  for  light  and  direfticm  ?'  I  fear  feme  of  us 
Hiall  find,  upon  careful  recollection,  that  we  had 
very  little  concern  about  duty,  no  defign  to  ap- 
prove ourielves  to  God,  no  defire  to  be  made  wifer 
or  better  :  But  that  our  main  view  was  to  make  a 
goqd  appearance  to  men,    to  gratify  our  pride,  or 

fome  other  palTion    which   was  predominant, 

When  we  have  been  at  the  Lord's  table,  indead  of 
thofe  religious    meditations   which  were  proper  on 
that  facred  occafion,  have  we  not  indulged  thoughts 
about  our  worldly  bufinef-^,  and  even  irreligious  and 
wicked  thoughts  ?    Have  we  not  fatisfied  ourfelves 
with  the  performance  of  the  duty,  though  we  have 
had  no  particular  regard  to  Jefos  Chrift — no   fenfa       ^t, 
of  that  infinite  philanthropy,  which  it  was  the  fpecial 
defign  of  this  inftitution  to  produce  in  our  minds  ? 
Or  if  we  have,  at  fome  times,  found  room  for  feri- 
ous  religious  meditations,  yet  what   a  fad    mixture 
hath  there  been  of  Jormality,    hypocrify,  and   fin  ! 
Let  us  call   our  faults  to  remembrance  this  day  : 
The  confideration   of  them  fliould  not  lead  us  to 
negledt   duty,    as   the    manner  of  fome    is   •,  bun 
fhould  excite  us,  to  make  our  applicanon    to   the 
atonins;  blood  of  the  o-reat  Redeemer,  and  to  be  more 
watchful  for   the  time  to  come.     Blefied  be  Go'l, 
the  fetting  down  at    the   Lord's  table  in  an  unpre- 
pared or  an   unworthy  manner  is  ^ot  an    unpardo- 
nable ofi^ence,  tho'  fome  are  fo  much  more  dlftieC- 
ed  about  this  than  they  are  about  any  other,  that  it 
looks  as  if  they  thought    it    was.     The    blood  of 
i^Chrifi:  cleanfeth  from  this  as  well  as  every  other  fin.. 

If 


364  The  Table  of  the  LordyScc, 

If  perfons,  by  coming  unworchily  to  this  ordinance, 
expole  themfelves  to  judgaient,  yet  it  by  no  means 
makes  their  eternal  damnation  neceflary.  Lee 
none  encourage  themfelves  from  henee,  in  a  carc- 
lels  approach  to  divine  ordinances  ;  fuch  levity  of 
mind  not  only  makes  religion  contemptible  ii\  the 
eyes  of  the  thoughtlefs  and  profane,  but  tends 
dreadfully  to  harden  our  own  hearts.  And  if  fome 
have  too  awful  thoughts  of  the  facrament,  and  car- 
ry their  fears  even  to  fuperftition,  others  are  in  ftill 
greater  danger  of  treating  it  with  indifference. 
That  our  minds  may  be  imprefled  with  a  becoming 
reverence  ;  Let  us  remember,  that  Jefus  Chrift  is 
^  here  prefent.  And  Ihall  we  dare  to  offend  and  af- 
front him  who  is  to  be  our  final  Judge  !  or  rather, 
jball  we  do  any  thing,  or  indulge  any  temper,  that 
will  difpleafe  him  who  hath  fhown  fuch  inconceiva- 
ble love  to  us  ? What  Ihame  ! — what  horror  ! 

mufl:  pbffefs  the  mind  of  one,  who  thinks  of  Chrift 
at  his  table,  and  finds  his  heart  full — of  hypocrify 
—of  enmity  to  God — or  malice  to  his  brethren  ! 
. — But  on  the  other  hand,  how  great  the  pleafurc 
of  that  man,  who  feels  his  heart  warmed  with 
the  love  of  Chrifl:,  and  can  humbly  appeal  to 
him  and  fay.  Lord,  Thou  knoweft  all  things.  Thou 
knoweft  that  I  love  Thee  1  Who,  fenfible  of  innu- 
merable defefls,  hath  fuch  views  of  the  glory  of  the 
Redeemer,  as  to  venture  himfelf  in  his  hands;  and, 
under  the  greateft  prcflure  of  guilt  and  unworthi- 
nefs,  can  find  reft  in  this  Almighty  Saviour  ! 

SERMON 


SERMON    XVr. 


The  Table  of  the  Lord  rendered  contemptible. 


Malachi     I.     7. 

Te  fay  the  table  of  the  Lord  is  cofi- 
tempt'ible. 


WHATEVER  God  commands  we  are  fure  is 
right.  A  Being  v/ho  is  infinitely  wife  and 
good  cannot  enjoin  any  thing,  but  what  is  agrea- 
ble  to  wifdom  and  goodnefs.  We  ought  to  vene- 
rate every  inftitution  of  heaven,  to  obferve  all  the 
duties  of  religion,  and  to  do  every  thing  in  our 
power  to  reccommend  them  to  others.  The  com- 
mand to  attend  the  Lord's  fupper  is  fo  exprefs, 
that  no  chriftian  ought  to  be  eafy  in  the  negle6l  ot 
it — But  a  bare  attendance  on  this  inftitution  is  not 
enough  to  approve  us  to  God,  and  therefore  ought 

not 


3  66  The  Table  of  the  Lord 

not  to  quiet  our  minds. It  becomes  us  to  ap- 
proach the  table  of  the  Lord  with  ferioufnels  and 
reverence,  we  (hould  confider  and  improve  it  as  a 
mean  of  grace,  and  be'  chiefly  follicitous  to  attain 
the  end,  to  have  the  fame  mind  that  was  in  Chrill, 
who  hath  gone  before,  fetcing  us  an  example  that 
we  fhould  walk  in  his  fteps. — When  we  are  at  the 
Lord's  table,  we  ought  religioufly  to  remember  Je- 
fus  Chrift,  the  great  Author  of  this  inftitution.— 
In  our  daily  walk,  we  are  to  confider  our  chrif- 
lian  charaflcr,  and  to  walk  worthy  of  the  voca- 
tion wherewith  we  are  called.  It  is  owing,  as 
hath  been  already  obferved,  to  the  careleflhefs  and 
indifference  of  chriftians  in  each  of  thefe  refpe6ls, 
that  this  ordinance  is  defpifed,  as  it  too  generally 
is  among  us.  "  Ye  fay,  the  table  of  the  Lord  is 
contemptible."  You  fay  this,  By  a  carelefs  negleft 
of  it-— By  rufliing  precipitately  to  it — By  irreve- 
rence or  levity  of  mind  while  you  attend  upon  it— 
and  by  a  life  and  converfation  difagreable  to  your 
chriftian  profeflion.  I  have  difcourfed  to  the  three 
firft  of  thefe  particulars. 

I  am  now  to  fliew,  that  you  make  the  Lord's  ta- 
ble contemptible,  when  your  life  and  converfacion 
are  not  agreable  to  your  chriftian  profefTion. 

"When  men  profefs  chriftianity,  and  lay  them- 
felves  under  folcmn  engagements  to  be  the  liOrd's, 
they  ought  to  be  fincere,  they  ought  not  to  deal 
falfly  with  God.     ^hey  prevaricate,  if  they  have 


rertdered  contemptible.  ^Sj 

no  defires  and  intentions  to  be  what  they  profefs 

If  they  put  on  religion  as  a  cloke,  tohidethe  wick- 
ednefsof  their  hearts, or  toferve  fome  finifter  defign. 
If  there  is  any  fincerity  in  them,  they  intend,  by 
the  help  of  God,  to  be  chriftians,  when  they 
profefs  themfelves  the  difciples  ofChrift.-  They 
defign  to  do  the  will  of  God,  when  they  folemnly 
promile  it.  I  do  not  mean,  that  it  is  neceflary  to 
know  they  are  gracious  perfons,  when  they  profefs 
the  religion  of  Chrift  :  But  fuch  a  profeflion  im- 
plies— a  belief  of  divine  revelation — a  lenfe  of  the 
importance  of  the  truths  it  contains — a  defire  ac 
lead  that  the  inftitutions  of  religion  Ihould  have 
their  proper  effefl — and  a  determination,  by  the 
grace  of  God,  to  live  as  the  gofpel  teaches  them  to 
live.  Where  this  is  the  cafe,  men  will  endeavor  to 
form  their  lives  by  the  precepts  of  chriftianity  ; 
and  fo  far  as  they  do  this,  they  adorn  the  dodlrine 
of  God  our  Saviour.  When  they  pradife  other- 
wife,  they  caufe  the  good  ways  of  God  to  be  evil 
fpoken  of,  and  make  a  religious  profeflion  con- 
temptible, in  the  eyes  of  thofe  who  have  not  felt  the 
power  of  religion  on  their  hearts. 

In  fpeaking  to  this  point,  I  fhall  firft  confider 
what  kind  of  converfation  is  agreable  to  the  gofpel, 
and  tends  to  the  honor  of  God  and  religion — and 
then,  on  the  other  hand,  when  perfons  difcredic  re- 
ligion ;  or,  in  the  language  of  the  text,  "  lay  the 
table  of  the  Lord  is  contemptible." 

Firft, 


.^St  T^  Tahk  of  the  Lord 

Firft,  I  am  to  fay,  what  converfation  that  is^ 
which  is  agrcable  to  the  gofpel,  and  tends  to  the 
honor  of  God  and  religion.  You  eafily  perceive, 
that  this  leads  me  to  fpeak  of  fuch  parts  of  the 
chriftian  life  as  are  vifible  to  the  world,  at  lead  to 
thofe  who  are  near  us  and  obferve  our  conduifl  j 
and  not  of  our  fecrct  and  retired  tranfadions.  We 
ought,  in  all  our  deportment  before  others,  to 
make  the  gofpel  our  rule  ;  or,  in  the  language  of 
our  blefled  Saviour,  to  caufe  our  light  to  fhine  be- 
fore men,  that  they  may  fee  our  good  works  and 
glorify  our  Father  which  is  in  heaven.  We  ought 
to  evidence  that  chrillianity  is  fomething  more  than 
a  name,  and,  as  far  as  an  external  deportment  can, 
that  we  are  not  only  almoft,  but  altogether  chrifti- 
ans.  We  fhould  avoid  what  the  law  of  God  for- 
bids, and  praftice  what  it  enjoins.  Chriftians 
fhould  live  above  the  world,  they  may  not  take  any 
indiredt  methods  to  gain  thofe  things  which  are 
pleafant  and  agreable;  nor  at  any  time  difcover  an 
anxiety  about  worldly  enjoyments  :  They  fhould  be- 
have with  calmnefs  and  refignation  when  they  meet 
with  things  that  are  contrary  to  flelh  and  blood. 
They  Ihould  endeavor  to  praftife  duty  with 
chearfulnefs,  that  all  about  them  may  fee,  they  do 
not  efteem  the  commandments  of  God  to  be  griev- 
ous reftraints,  or  unrcafonable  injundions,  but 
that  their  obedience  is  free  and  unconftrained, 
and  others  may  be  induced  to  believe  that  Chrift's 
yoke  is  eafy  and  his  burden  light.  I  do  not  intend 
that  any  can  be  able  to  determine  with   certainty 

the 


rendered  contemptible.  36^ 

the  frame  of  the  heart,  by  the  manner  in  which 
men  perform  their  outward  a6tions.  There  is  no 
doubt  but  an  artful  hypocrite  may  conduct  fo  as 
to  inipofe  on  the  mod  difccrning  eye  •,  and  may  ap- 
pear to  delight  in  thofe  religious  duties  to  which 
he  hath  an  inward  averfion.  But  it  is  no  argument 
that  a  chriftian  fhould  put  on  a  different  ap- 
pearance, bccaufe  a  hypocrite  will  endeavor  to  ap- 
pear as  he  does.  That  man  gives  very  (lender  proof 
of  his  fincerity,  who  purfues  the  enjoyments  of  this 
world  with  pleafure  and  fatlsfadion,  and  in  matters 
of  religion  ads  with  reludance,  or  lb  as  to  lead  o- 
thers  to  think  the  fervice  of  God  is  uiiplealant  and 
difagreable  to  him. 

The  chriflian  fhould  not,  like  the  Syrian  general^ 
.defire,that  in  this  thing  the  Lord  would  pardon  his 
fervant,  but  fhould  carefully  abftain  from  the  very 
appearance  of  evil  -,  and  be  willing  to  abridge  him- 
felf  of  lawful  pleafures,  if  they  are  likely  to  prove  a 
fnare,  or  an  occafion  of  fin  •,  he  fhould  even  avoid 
things  that  are  in  themfelves  indificrent,  rathe!* 
than  offend  a  weak  brother.  It  is  not  neCefiary 
he  fliould  put  on  a  pre(?He  fuperci-lious  air,  or  al-j 
-fume  a  lour  auflerity  of  manners  ;  this  is  rather  an 
*ftc(5led  fhew  of  religion,  than  religion  hfclf ;  but 
he  fhould  always  behave  with  fuch  ferioufnefs  and 
circumfpc(5lion,  that  they, who  obferve  his  courfc  of 
life,may  have  realon  to  think  he  is  afraid  to  offend 
God,  and  that  it  is  his  habitual  dcfire  to  pleafe  and 
^  z  honoJf 


370  The  I' able  of  the  Lord 

honor  him.     Agrcably,    he   fhould    fee  a  conftant 
guard    upon   his   hps,   that   he   may  never  utter  a 
rafh  or   finful    word,   but  that   his  common   con- 
verfacion  may  anfwer  fome  valuable  purpofe,  and 
be,  as  the  apollle  exprefles  it,  "  to  the  ufe  of  edi- 
fying."    He  fliould  keep  at  a  diftance  from  all  in- 
decent mirth  and  levity,  and   preferve  a   gravity 
and  decorum,  becoming  one  who  hath    a  fenfe  of 
the  account  he  muft  give  unto  the  Judge  of  all  the 
earth.  He  fhould  reverence  "  this  glorious  and  fear- 
ful name.  The  Lord  thy  God,"  never  ufing  it  in  a 
light  or  thoughtlefs^much  lefs  profane  manner.  The 
fabbath  of  theLord  (liould  be  honorable  in  his  eyes, 
and  he  fhould  endeavor   to   make  it  honorable  in 
the  eyes  of  others.      He  fhould  confider  it  as  a  day 
which  God  hath   fet  apart  for  himfelf,  and  employ 
the  time  in  reading,  meditation  and  devotion.     In 
his  attendance   on    public    worfhip,    he  fhould  be 
conftant  and  feafonable,  that  he  may  have  his  part 
in  the  whole  of  the  exercife  •,  and  while  he  is  in  the 
houfe  of  God,  he  fhould  have  a  reverential  regard 
to  that  All-perfe6t  Being  who  is    particularly    pre- 
fent  in  the  afTembly  of  his  faints  •,  avoiding  a  light 
carelefs  air  on  the  one  hand,  and  Qoth  and  drowfi- 
nefs  on  the  other. 

A  profefTing  cbriftian  fhould  be  fober  and  tem- 
perate in  all  things,  not  indulging  his  appetites  and 
knlual  inclinations,  not  given  to  wine,  not  con- 
forming to  every  filly  and  fantaftic  mode  in  his  at- 
tire, bur  appearing  with  a  modeity  becoming  faints. 

Chriflians 


rendered  contemptible.  371- 

Chriftians  (hould  deal  juftly  with  one  another  •,  they 
Ihould  not  injure  or  hurt  their  neighbours  in  order 
to  ferve  themfelves-,  and  fhould  defpife  all  little  arts 
and  clandeftine  methods  to  raife  themfelves  to  honor 
and  affluence.  In  all  their  tranfadions  they  fhould 
behave  with  uprightnefs  and  generofity,  fo  that 
their  conduct  may  bear  examining,  and  they  may 
not  run  the  hazard  of  being  dececled  in  any  mean 
or  evil  pradice.  They  Ihould  be  tender  of  their 
neighbour's  reputation,  Ibth'to  receive  evil  reports, 
much  more  to  make  or  fpread  them.  They  fliouki 
always  incline  to  the  charitable  fide,  believe  all' 
things,  hope  all  things,  and  be  difpofed  to  think 
and  fpeak  well  of  all,  fo  far  as  there  is  any  juft  or 
reafonable  ground  for  favorable  fentiments  and  re- 
prefenrations.  Their  charity  ihould  go  further  than 
good  words  or  fair  fpeeches  ;  they  fhould  abound 
in  afts  of  kindnefs,  and  be  generoufly  ready  to  fup- 
ply  the  wants  and  relieve  the  necelTities  of  their 
brethren. 

Again,  Chriftians  fhould  learn  the  due  govern- 
ment of  their  pafTions.  Their  hopes  and  fears, 
their  joys  and  forrows  fhould  all  be  regulated  by 
realon  and  religion,  neither  placed  on  improper  ob- 
jefts,  nor  raifed  to  an  undue  pitch.  They  fhould 
be  patient  under  afflidions,  calm  under  reproaches, 
meek  under  injuries.  Like  their  blefTed  Matter, 
when  reviled  they  fhould  not  revile  again,  nor  re- 
taliate their  wrongs  even  when  it  is  in  their  power. 
They  fhould  be  clothed  with  humility,  and  evi- 
deace  in  their  whole  deportment,that  they  are  fen- 

fiblc 


372  The  Table  of  the  Lord 

fible  of  their  own  weaknefs,  finfulnefs,  and  guile. 
They  (hould  juftify  God  whatever  he  brings  upon 
them.  Confcious  of  demerit,  their  iurprize,  if  any 
is  exprelTedjwill  be,  not  that  God  infli£ts  fo  much, 
but  that  he  doth  not  inflidl  more.  They  are  difpofed 
to  think  others  better  than  themfelves  \  &  therefore, 
•yvhen  their  neighbours  receive  fuperior  marks  of  re- 
fped  and  honor,  they  will  riot  envy  their  profperi- 
ty  or  repine  at  their  happinefs,  much  lefs  will  they 
^o  any  thing  to  blaft  their  reputation  or  detradt 
from  their  character.  If  in  any  thing  a  chriltiaa 
excel  other  men,  he  will  not  treat  them  with 
haughtjnefs,  contempt,  or  negleft  :  But  will  behave 
to  all  with  kindnefs,  affability,  refpedl,  and  conde- 
fcen (ion,  as  their  fituation  and  circumftances  re- 
quire. 

ProfelTors  of  religion  fnould  carefully  difcharge 
the  duties  of  every  relation — Rulers  (hould  endea- 
vor to  anfwer  the  great  end  of  their  inftitution,  to 
be  minifters  of  God  for  good  •,  they  (hould  confuk 
the  public  happinefs  in  their  feveral  departments — ? 
And  while  they  are  employed  iq  promoting 
the  weal  of  the  community,  thofe  who  are  placed 
under  them  (hould  endeavor  to  lighten  the  cares  of 
government,  by  due  fubmifTion  to  aurhority,  lead- 
ing quiet  and  peaceable  lives  in  all  godlinefs  antj 
honeily. — Minifters  (hould  be  faithful,  diligent,- 
and  fervent  in  the  work  of  the  Lord — Their  peo- 
ple (hould  hearken  to  them  fo  far  as  they  dehver 
the  words  of  truth   and  fobernefs. — ^Parents  and 


rendered  contemptible.  .3  ^rj 

beads  of  families  fhould  inftru6t  their  children  and 
fervants  in  the  great  truths  of  religion,  and  govern 
their  houfes  with  firmnefs,  difcretion,  and  tender- 
nefs  :  They  Ihould  be  conftant  in  their  devotions 
and,  exemplary  in  thtir  walk — Children  fhould  o- 
bey  their  parents,  and  fervants  be  faithful  to  their 
matters,  and  each  in  their  refpedive  ftations 
ftiould  endeavor  to  promote  the  peace,  the  com- 
fort, the  happinefs  of  the  families  to  which  they 
belong. — In  (hort,  profefllng  chriltians  fhould,  in 
their  whole  deportment,  endeavor  to  glorify  God, 
and  to  recommend  religion  to  all  with  whom  they 
are  converfanr.  They  fhould  live  up  to  the  digni- 
ty of  their  charafler,  be  uniform  in  all  parts  of 
their  behaviour,  and  maintain  a  clofe  walk  with 
God  at  all  times  and  in  all  feafons.  How  lovely 
would  religion  appear,  if  it  was  thus  exemphfied 
m  the  lives  of  thofe  who  profefs  it  !  How  many 
would  be  attraded  by  their  amiable  converfation  ! 
"What  a  change  fhould  we  foon  perceive  for  the 
better  !  and  what  happy  times  might  we  expedt  1 

I  am,  in  the  Second  place,  to  fhew,  when  per- 
fons  who  profefs  chriflianity  do  by  their  pradice 
difcredit  the  religion  they  profefs  ;  or,  in  othef 
words,  when  the  converfation  of  thofe  who  partake 
of  the  Lord's  fupper  is  luch,  as  renders  this  holy  or- 
dinance contemptible  in  the  eye  of  the  world. — f. 
That  there  will  be  fuch  perfons  in  the  church  of 
Chrift,  he  hath  himfelf  taught  us  to  expe£l.— ^ 
*'  Wi"ien  the  Mafter  of  the  houie  hsth  rifen  up  and 


fhiu  to  the  door,  and  ye  begin  to  ftand  without,  and 
to  knock  at  the  door,  faying.  Lord,  Lord,  open 
unto  us  ;  and  he  fhall  anfwer  and  fay  unto  you,  I 
know  you  not  whence  you  are  ;  then  (hall  ye  be- 
gin to  fay,  we  have  eaten  and  drunk  in  thy  pre- 
fence,  and  thou  haft  taught  in  our  ftreets.  Buc  he 
fhall  fay,  I  tell  you,  I  know  you  not  whence  you 
are  ;  depart  from  me  all  ye  workers  of  iniquity,"  |1 
Although  thefe  words  did  not  immediately  refer  to 
the  Lord's  fupper,  which  was  not  then  inflituted  j 
yet  th^y  doubtlels  reprefent  the  ftate  of  men  who 
had  made  pretences  to  religion,  and  had  been  unholy 
and  wicked  in  theirlives  -,  and  they  may  very  well  be 
applied  to  thofe  who  profefs  to  commemorate  the 
love  of  Chrift  at  his  table,  and  take  no  care  to  do 
the  things  which  he  hath  commanded.  Would  to 
God  there  were  no  fuch  daring  finners  to  be  found  ! 
But  alas  !  are  there  none  who  name  the  name  of 
Chrift  and  do  not  depart  from  iniquity  ?  Are  there 
none,  in  thefe  days,  who  call  Chrift,  I  ord.  Lord, 
while  they  do  not  the  things  which  he  fays  ?  Are 
there  none  who  eat  and  drink  with  the  King  at  his 
table,  and  are  vicious  and  profligate  in  their  lives  ? 
If  you  are  fo  happy  as  never  to  have  known  any  of  fo 
flagitious  a  charafler,  you  muft  own  it  is  pofTible  for 
fuch  perfons  to  exift.  And  they  who  ftand  fliould 
take  heed  left  they  fall.  It  cannot  be  amifs  to  point  out 
what  courfe  is  inconfiftent  with  that  fincere  regard 
to  Jcfus  Chrift  which  you  profefs  to  have,  that  you 
may  abftain  from  every  appearance  of  it,  may 
watch  againft  every  approach  to  it,  and  may  ftiun 
li  Luke  13.  25,  26,  27.  thofe 


rendered  contemptible.  ^75 

thofe  occafions  of  fin  which  have  proved  fatal  to  o- 
thers.  Without  fuch  continual  watchfulnefs  and 
care,  no  profeflbr  is  fecuie  from  the  grofleft  enor- 
mities. 

In  general,  They  treat  the  Lord's  table  with 
profane  contempt,  whofe  lives  are  a  contradi(5lion 
to  the  profeffion  they  make  there. — They,  who  are 
carelefs  in  their  walk,  profane  in  their  language, 
and  diffolute  in  their  manners — They,  who  profefs 
their  belief  of  chriftianity,  but  are  afhamed  of  the 
gofpelof  Chrift,  can  hear  his  Perfon  degraded,  his 
doflrines  blafphcmed,  his  Spirit  derided,  his  pre- 
cepts ridiculed,  with  filence,  if  not  with  apparent 
approbation — They,  who,  inftead  of  being  com- 
panions of  thofe  that  fear  God,  aflbciate  with  the 
ungodly,  and  fit  in  the  feat  of  the  fcornfLl — who 
are  vain  and  frothy  in  their  converfation  •,  eager  in 
their  purfu  it  of  the  world  ;  and  take  mean  and  un- 
juft  methods  to  be  rich  and  great — They,  who  arc 
clofe  and  penurious  to  their  brethren  that  need 
and  perhaps  afk  their  afTiftance — who  opprefs  and 
extort  from  thofe  whofe  diftreftcs  put  them  in  their 
power — who  Ipeak  evil  of  their  neighbours,  invent 
fcandal,  propagate  flander,  or  take  no  pains  to  fup- 
prefs  it,  when  whifpered  round  by  the  ill-will  of  o- 
thers — They,  who  are  proud,  peevifh,  and  pafTio- 
nate,  indulge  to  envy,  malice,  and  revenge — whofe 
lives  are  among  the  unclean,  and  are  guilty  of 
chambering  and  wantonnefs,  rioting  and  drunken- 
nefs,  or  any  other  vicious  enormity  •,  who  are  u,n- 

faithlul 


37 6  51)^  TahJe  of  the  Lord 

faithful  to  their  truft,  negligent  of  the  duties  of  fo- 
cial  life,  and  which  are  incumbent  upon  them  in 
the  particular  ftations  and  relations  in  which  Di- 
vine Providence  hath  placed  them.  Such  as  thefe 
wound  chriftianity  in  a  very  tender  pare  -,  their  un- 
holy lives  are  a  ftumbling  block  to  others,  and 
caufe  them  to  think  there  is  nothing  in  that  relicri- 
on  which  the  profeffors  of  pay  fo  little  regard  to. 
By  their  difobedknt  lives  they  are  likely  to  keep 
more  out  of  the  church,  than  their  glittering  pro- 
feflion  will  invite  into  it.  Such  a  condu<5t  hardens 
men  in  fin,  and  renders  them  proof  againft  all  the 
arguments  which  are  ufed  to  reclaim  them.  They 
are  ready  to  defpife  thofe  inftitutions  which  do  not 
purify  the  hearts,  or  corred  the  lives  of  thofe  who 
attend  them.  The  tabl^  of  the  Lord  is  defpifed  by 
them,  bccaufe  they  fee  bad  men  frequent  it ;  and 
that  contempt  which  Ought  to  fall  on  thefe  wicked 
pretenders,  comes  upon  religion  itfelf.  I  do  not 
fpcak  of  this  as  either  rational  or  juftifiable  con- 
du6l ;  but  I  fpeak  of  what  is  likely  to  be  the  efFedt, 
when  profcflbrs  a6l  contrary  to  their  profefiion, 
and  walk  according  to  the  courfe  of  this  prefent 
evil  world  ;  it  brings  reproach  on  the  chriftian 
name,  and  occafions  the  moft  fevere  reflexions  on 
religion  itfelf. 

The  fubjeft  we  have  been   upon  may  very  pro- 
perly be  applied  in  various  ways. 

Firft,  They  certainly  have  reafon  for  ferious  and 
yery  humbling  rcfledipns,   who  wear  the  chriftian 

name 


rendered  contemptihk»  ^77 

name,  but  have  by  the  courfe  of  their  lives  difho^ 
nored  their  profeffion  and  rendered  the  table  of  the 
I^ord  contemptible.  We  are  all  favored  with  the 
gofpel  of  Chrift,  have  peculiar  opportunities  of 
coming  to  the  knowledge  of  God,  and  underftand- 
ing  our  connexion  with  him.  Privileges  always  in- 
fer obligation. Some  of  us  have  made  a  public 

explicit  profeffion  of  chriftiamty  j  we  have  called 
Chrift  Mafter  and  Lord,  and  therefore  ought  to  o- 
bey  his  commands.  I'he  converfation  of  a  chriftlaa 
(hould  be  holy,  exemplary,  and  uniform,  that  he 
may  fet  religion  in  an  agreable  light  before  others, 
and  perfuade  them  to  be  chriftians.  But  alas  f 
v^hen  we  look  back,  how  much  occafion  do  we  find 
for  grief,  forfhame,  for  repentance  I  In  many  in- 
fiances  we  have  offended  daily,  and  come  fhort  of 
the  glory  of  God.  The  beft  chriftians,  the  mod 
exa£l  walkers,  by  no  means  come  up  to  that  ftricft 
and  perfefl  purity  which  is  enjoined  in  the  precepts 
of  the  gofpel.  But  are  there  not  fom.e  whofe  prac- 
tice hath  been  evidently  the  reverfe  of  what  ic 
ought  to  be,  who  have  indulged  to  vice,  and  whofe 
lives  have  been  among  the  wicked  and  ungodly  ? 
They  have  difhonored  God — by  profaning  his  name 
—-by  difregarding  his  inftitutions — by  tiieir  injuf- 
tice  and  uncharitablenefs — by  their  inordinate  at- 
tachment to  this  world — by  their  intemperance-— 
their  lafcivioufnefs — their  unchrifiian  wrath — their 
levity — their  pride — their  unftedfaftnefs  in  religion 
-—and  the  inconfiilency  of  their  demeanor.  Such 
A  a  a  as 


378  fhe  Tahle  of  the  Lord 

as  thefe  have  given  great  occafion  to  the  enemies 
of  the  Lord  to  blafpheme.  And  they  too  readily 
feize  the  occafion  which  is  thus  unhappily  given 
them.  They  reproach  religion  on  account  of  the 
bad  lives  of  thofe  who  profefs  it.  How  little  reafon 
foever  they  have  for  their  reproaches  •,  how  unjuft 
foever  it  is  to  cha'-ge  upon  the  gofpel  the  faults  of 
thofe  who  are  condemned  by  it  -,  yer,  fince  it  is  fo 
naturalformen  tojudgeof  acaufe  by  thecharadler  of 
thofe  who  embrace  it,  how  ought  they  to  be  albamed 
who  have  laid  a  foundation  for  fiich  prejudices !  Oh ! 
my  brethren,  how  have  v/e  caufed  the  way  of  truth 
to  be  evil  fpoken  of  by  our  unholy  lives  and  wick- 
ed pradiccs  !  How  many  have  we  turned  from  the 
good  ways  of  God  !  Hath  not  our  light  been 
darknels  ^  or  have  we  not  rather  dazled  the  eyes  of 
bthoiders  with  a  mere  blaze,  than  afforded  them 
any  real  help  in  the  way  of  heaven  }  How  affe(5t- 
rng  the  thought,  that  we  have  not  only  not  done 
the  good  we  might  and  ought  to  have  done,  but 
have  done  aftual  dilTervice  to  the  caufe  of  Chrift  ! 
There  have  been  fo  many  fpots  and  blemifhes  in 
lis,  as  that,  inftead  of  being  an  honor  to  chriftiani- 
ty,  we  have  brought  difgrace  upon  it — inftead  of 
gaining  men  over  to  religion,  we  have  prejudiced 
them  again  ft  it. 

Secondly,  How  dcteftablcthe  charader,.and  how 
dangerous  the  condition  of  a  wicked  hypocritical 
profeiibr  !     "  A  wicked  chrift ian,"  fays  one,  **  is 

the 


rendered  contempiilie.,  370 

the  moft  unproficable  creature  of  any  npon  the  face 
of  the  whole  earth  :  He  ferves  tor  no  purpofe  but 
only  to  do  hurt  in  the  world,  and  of  that  indeed  he 
does  a  great  deal,  much  more  than  he  could  have 
done,  if  he  had  not  been  a  profeffed  chriftian.  For 
the  open  fins  that  he  is  guilty  of,  while  he  lives  in 
the  profefiion  of  a  pure  and  holy  religion,  are  more 
feandalous  and  infectious  than  other  men's  ;  the 
wickednefs  of  his  life  calls  alfo  a  blemidi  and  re- 
proach on  that  holy  religion  which  he  profeffe?, 
and  gives  great  prejudice  againft  it  to  fucb  as  v»^ere 
otherwife  well  difpofed  to  embrace  ir."  Such  an 
one,  who  pretends  to  great  piety  and  devotion  and 
at  the  fame  time  leads  a  wicked  life,  is  unworthy  of 
refpefl,  or  even  of  notice,  unlefs  it  be  to  exprefs 
our  deteftatiou  of  his  impiety.  One  can  fcarce  con- 
ceive of  a  more  contemprible  obje6t  :  and  he  oiten 
meets  with  the  contempt  he  delerves.  Good  men 
deteft  him  as  an  enc-my  to  God  and  religion.  Bad 
men  look  upon  him  with  contempt,  as  affuming  a 
fiilitious  characSler,  and  pretending  to  be  what  he 
knows  he  is  not.  Every  one  loves  an  honeft  man 
who  acls  agreably  to  his  nrofelTion,  Every  one  de- 
fpifes  an  hypocritical  deceiver,  who  fpeaks  you  fair 
while  he  hath  no  defign  to  ferve  you.  They  who 
have  no  religion  themfelves  cannot  but  abhor  a 
man  who  puts  on  a  form  ofgodlinefs,  and  lives 
in  vice  and  wickednefs.  Many  abandoned  iinners 
arefeized  with  horror,  when  they  iee  others,  as  bad 
as  themfelves,  take  the  covenant  of  God  into  their 
mouths,  and  ailume  the    charadler   cf  faints  ;   or, 

when 


3^0  ^he  ^alle  of  the  Lord 

when  they  fee  thofe  who  frequent  the  Lord's  table 
running  to  all  excefs  of  riot  and  vice.  Wicked  as 
they  are,  they  dare  not  mix  religion  with  their 
crimes,  or  profefs  to  know  God  while  in  works 
they  impioufly  deny  him. 

But  the  contempt  and  reproach  which  hypocriti- 
cal profefTors  meet  with  in  this  world  is  but  a  light 
matter,  when  compared  with  the  abhorrence  and 
indignation  of  a  holy  God.  We  read  of  fome  who 
will  "  awake  to  fhame  and  everlafting  contempt." 
i\.nd  who  may  more  juftly  expedt  fuch  a  reception 
in  the  great  day  of  accounts,  than  they  who  have 
profefled  the  religion  of  Chrifl  and  lived  in  con- 
tradiflion  to  his  laws  ?  Our  Lord  ever  diicovered 
a  peculiar  difplicency  with  hypocrites  •,  and  repe- 
tedly  pronounced  the  moft  terrible  woes  againft 
ihem.  •  Men  who  put  on  a  fhev/  of  religion  to  de- 
ceive others,  or  to  cloke  their  vices,  that  they  may 
under  this  appearance  praftice  the  enormities  of  a 
vicious  life,  are  among  the  moft  odious  kind  of 
finners.  The  great  God  will  call  them  away  from 
his  prefence  j  He  will  not  admit  them  into  heaven  •, 
He  will  caft  them  into  outer  darkncfs  ;  He  will 
confign  them  to  the  prifon  of  hell,  and  to  one  of  the 
hotteft  places  there.  Our  Lord,  defigning  to  re- 
prefent  the  mifery  to  which  a  fmner  of  the  firft 
magnitude  would  be  doomed,  fays,  "  The  Lord 
of  that  fervant  fliall  cut  him  afunder,  and  appoint 
him  his  portion  with  hypocrites  :  the.re  fhall  be 
v/eeping  and  gnafliing  of  teeth."  " 

This 


rendered  contemptible.  381 

This  charge  of  hypocrify  was  often   brought  by 
our  Saviour  againft   the   fcribes    and  pharifces,    of 
whom  he  fpake  with  unufaal  feverity.     They  were 
not  men,  who  had  a  concern  for  religion,  and  were 
careful  to  guard  againft  vice  and  wickednefs,    but 
were  under  fome  miftake  about  their  internal  ftate. 
—They  were  not  men,  who  went  a  great    way   in 
moralit)^,  and  only  wanted  a  holy  principle.  There 
might  be  fome  fuch  among  them.     But   the   men 
againft  whom   our   Saviour   denounces    his   woes 
were  guilty  of  fcandalous  immoralities. — They  de- 
voured widow's   boufes,  and  for  a  pretence  made 
long  p-ayers. — They  paid  tithes  of  mint,  anife,  and 
cummin,  but  negleded   the   weightier    matters  of 
the  law,  judgment,  mercy,  and  faith. — They  made 
clean  the  outfide  of  the  cup  and  the    platter,    but 
within  were  full   of  extortion   and    excefs. — They 
v^ere  men,  to  whom  Chrift  fenc  prophets,  wifc-mcn 
and  fcribes,  fome  of  whom  they  killed  and  crucifi- 
ed, fome  they  fcourged  in  the  fynagogues,    and  o- 
thers  they    perlecuted  from    city    to  city. — Thefe 
were  the  men,  to  whom  our  Lord  faid,   *'  ye  Ihall 
receive  greater  damnation."  The  like  doom  will  be 
pronounced  on  wicked  chriftians,  on  ungodly  pro- 
feflbrs,    on    hypocrites,  formalifts,    who    hold  the 
truth  in  unrighteoufnefs-,  on    apoftates,  men    who 
once  had  fome  touches  of  religion,    who  fcemed  to 
have  been  enlightned,    and    to   have  tailed  of  the 
htavcnly  gifr,    and  after  that  have  fallen  away  into 
vice  and  profanenefs.     Thefe  are  the  men  who  are 
condemned  by  their  own  profefTion,  who  feal  their 

damnation 


382  7'he  I'ahle  of  the  Lord 

damnation  at  the  Lord's  fupper,  and  make  his  ta- 
ble contemptible  ;  and  not  thofe  poor  trembling 
fouls,  who  have  a  ferious  concern  about  their  falva: 
tion,  and  are  feeking  an  intereft  inChrift  ;  who  are 
defirous  to  be  what  they  profefs  to  be,  and  to  walk 
in  all  the  commandments  and  ordinances  of  the 
Lord  blamelefs.  Thefe  latter,  I  fay,  are  not  the 
perfons  who  feal  their  own  damnation  at  the  Lord's 
table,  even  though  it  fliould  appear,  that  they  were 
deftitute  of  that  principle  of  hoi  in  efs,  which  only 
can  render  them  acceptable  to  God  in  their  at- 
tendance on  any  of  the  inftitutions  of  religion,  or 
enfure  to  them  a  right  to  eternal  life. 

One  who  profanely  trifles  with  divine  ordinances 
is  in  a  very  incorrigible  condition.  By  fetting  un- 
der the  means  of  grace  and  not  profiting  by  them  ; 
by  erafmg  the  good  impreffions  which  have  been 
made  upon  his  mind  ;  by  a  courfe  of  formality  and 
hypocrify,  he  becomes  infenfible  of  guilt,  and  con- 
fcience  grows  quite  callous.  The  recovery  of  fuch 
an  one  is  an  event  hardly  to  be  expeifted.  The 
common  means  of  grace  have  bten  ufcd  with  him 
already  and  have  proved  ineitcdlual,  and  if  God 
fhould  fee  fie  to  go  out  of  his  common  method, 
thefe  are  not  the  perfons  who  are  likely  to  be  thus 
favored.  'Tis  true  all  things  are  pofiible  to  the 
power  and  grace  of  God,  and  fome  of  the  vileft 
charafter  have  been  reclaimed  ;  but  (uch  inftances 
are  rare,  and  therefore  can  afford  but  little  encou- 
ragement. 

Thirdly, 


rendered  contemptihle.  ^%9 

Thirdly,  Let  not  thofe  who  are  without  indulge 
prejudices  againfl  religion  on  account  of  the  bad 
lives  of  thofc  who  profels  it.  It  is  not  for  want  of 
precept  that  chriltians  are  not  more  circumfpe6t  in 
their  walk.  The  gofpel  enjoins  the  greatcft  purity 
of  heart  and  holinefs  of  life.  You  find  no  defeat 
there.  And  if  you  want  example,  we  can  point 
you  to  one  in  whom  all  the  precepts  of:  the  gofpel 
were  perfe<5lly  exemplified,  whofe  whole  characfler 
was  excellent,  amiable,  and  fpotlefs.  I  mean  the 
great  Author  of  our  religion.  If  you  meet  with  any 
defcifi  in  him,  it  is  undoubtedly  a  juft  argument  a- 
gainft  chriftianity.  But  how  unreafonable  is  it  to 
find  fauk  with  the  religion  of  Jefus  Chrift,  becaufe 
the  lives  of  his  difciples  are  not  agreable  to  it  !  to 
defpife  the  table  ot  the  Lord  becaufe  all  who  come 
to  it  are  not  what  their  profefTion  obliges  them  to 
be  !  Condemn  them  you  may,  and  fo  doth  the 
golpel  they  profefs.  You  f^y  it  is  a  fhame  that 
men  who  make  fuch  high  preienfions  fhould  allow 
themfelves  in  deceit,  injuftice,  uncharitablentfs, 
detraction,  profanenefs,  intemperance,  as  thefe 
men  do. — It  is  lo — we  join  with  you  in  cenfuring 
their  evil  pradices.  But  why  do  you  charge 
their  crimes  upon  the  gofpel,  which  enjoins  truth, 
juftice,  charity,  fobnety,  and  every  oiher  virtue  ? 
—Is  not  chriftianity  true  becaufe  all  men  are  not 
chriftians  ? — Is  our  religion  an  impofture  becaufe 
fome  men  who  pretend  to  embrace  it  are  deceitful, 
and  are  not  what  they  pretend  to  be? — Is  this  good 

reafonirg  ? 


3^4  'The  'Phhle  of  the  Lord 

reafoning  ? Confider  chriftianity  as  you  have  it 

in  your  Bibles — Was  ever  any  thing  more  pure  or 
more  inviting  ?  But  after  all,  your  objedion 
is  founded  on  an  entirely  falfe  fuppofition.  You 
fay  the  lives  of  profeflbrs  are  not  anfwerable  to 
their  profefiion — We  own  it  as  to  fome,  too  many. 
— But  furely  you  will  not  bring  this  charge  againfl: 
all — Are  there  not  chriftians  to  be  found,  who  a- 
dorn  the  do(5lrine  of  God  our  Saviour  •,  and  exem- 
plify, in  fome  good  meafure,  the  precepts  of 
the  gofpel  ?  whofe  light  Ihines  in  their  good 
works  ?  Why  do  you  not,  on  account  of  thefe, 
glorify  our  Father  which  is  in  heaven  ?  Take 
heed,  left,  under  a  notion  of  teftifying  againft  the 
hypocriiy  of  fome  pretenders  to  religion,  and  be- 
caufe  you  would  not  be  like  them,  you  contract 
prejudices  againft  religion  itfelf — againft  the  only 
method  of  falvation  which  infinite  wifdom  hath 
found  out,  or  ever  will  find  out  ;  and  thus  plunge 
yourfelves  into  eternal  perdition- 

Fourthly,  ProfefTurs  of  religion  fiiould  ferioufly 
confider  of  how  great  importance  it  is,  that  they 
walk  worthy  iheir  profeflTion.  They  in  particular, 
who  come  to  the  Lord's  table,  (hould  be  very  care- 
ful they  do  not  by  their  wicked  lives  render  it  con- 
temptible. The  honor  of  God,  the  credit  of  reli- 
gion, the  falvation  of  others,  as  well  as  your  own 
eternal  welfare  are  very  greatly  concerned  in  your 
converfation.    Every  irregularity   of  your's   does 

hurt 


rendered  contemptilte.  ^85 

Fiurt  to  the  caufe  of  Chrift  ;  and  you  cannot  fo  ef- 
fedually  injure  him,  as  by  a  vifible  contempt  of 
his  laws.  Whereas,  if  you  live  as  his  gofpel  teaches, 
you  will  have  the  comfort  in  your  own  breafts — 
you  will  honor  God — you  will  be  ufcful  to  the 
world — and  you  will  do  the  greateft  kindnefs  to 
mankind.  "  Brethren,  if  any  of  you  err  from  the 
truth,  and  one  convert  him  \  let  him  know  that  he 
which  converteth  a  finner  from  the  error  ot  his 
way,  fhall  fave  a  loul  from  death,  and  fliall  hide  a 
multitude  of  fins,"  What  a  mighty  incentive  ! 
How  muft  every  one  feci  the  force  of  this  motive, 
who  hath  the  leaft  degreeof  that  benevolence  which 
chriftiartity  ever  recommends,  and  of  which  our 
Lord  fet  us  fo  amiable  an  example  !  How  (hould 
fuch  confiderations  influence  chriilians  to  walk 
with  the  greateft  circumfpedion  and  care,  not  as 
fools  but  as  wife  -,  to  guard  their  lips,  to  take  heed 
to  their  fteps,  that  they  may  not  give  any  juft 
ground  of  offence  to  any,  but  may  cut  offoccafion 
trom  ihofe  that  dcfire  occafion  ;  and  that  ihev  who 
have  taken  lb  cruel  and  malicious  a  part  mav  be 
afhamed,  having  no  evil  thing  to  fay  of  them. 
Great  jealoufy  and  watchfulnefs  become  us  while 
we  are  in  this  prefent  evil  world,  where  we  are  fur- 
rouRded  with  temptations,  and  expofed  to  continu- 
al dangers.  And  as  an  upright  heart  is  the  beft 
foundation  of  a  chriftian  life,  let  us  look  to  God  to 
create  us  anew  in  Chrift  Jsfus  to  good  works,  thac 
we  may  walk  in  them.  And  after  we  are  thus  be- 
B  b  b  come 


3^6  The  'Table  of  the  Lord^  Sec. 

€Ome  his  workmanfliip,  let  us  not  think  we  have 
apprehended,  or  that  we  are  already  perfefl,  but 
forgetting  the  things  that  are  behind,  let  us  reach 
to  thofe  that  are  before,  prefiing  onward  towards 
the  mark,  for  the  prize  of  the  high  caUing  of  God 
m  Chrift  Jet  us. 

It  is  worthy  particular  attention,  that  though 
true  grace  cannot  be  loft,  the  appearance  of  it  may. 
One  who  is  truly  regenerate  will  not  mifs  of 
heaven,  he  is  not  therefore  out  of  danger. — He  may 
fin — He  may  dilhonor  God — and  prejudice  others 
againft  religion.  This  (bould  make  a  good  man 
exceeding  cautious.  But  a  meer  profefifor  of  chrif- 
tianity,  even  one  who  hath  been  brought  near  to 
the  kingdom  of  God,  may  be  left  to  total  apoftacy 
—may  become  a  monfter  of  impiety  and  wicked- 
nefs.  Gu^rd,  my  brethren,  againft  every  tenden- 
cy to  fuch  a  ftate.  You  may,  by  a  wicked  life, 
"  fay  the  table  of  the  Lord  is  contemptible,"  you 
may  leid  others  to  think  it  fo,  but  the  contempt 
will  in  the  end  return  upon  yoiarfelf.  Your  hypo- 
crify  will  expofe  you  to  the  fcorn  of  men,  it  will 
make  you  abhorred  by  God,  it  will  encreafe  your 
guile,  and  dreadfully  aggravate  your  future  mifery. 


S  E  R  M  a  N 


<a«aa(«MMtti 


SERMON     XVII 


Pradical  Obfervations  on  the  Hiftory  of  Jud^s 
and  his  tragical  End. 


Mat.  XXVII.  3,4,5. 

Then  Judas ^  which  had  betrayed  him^ 
when  hcfaw  that  he  was  condemfted^ 
repented  hhnfelf,  and  brought  again 
the  thirty  pieces  offilver  to  the  chief 
priejls  and  elders,  Jayitig^  I  have 
Jtnned,  in  that  I  have  betrayed  in- 
nocent blood.  And  they  faid^  TVhat 
is  that  to  us  P  fee  thou  to  that.  And 
he  cajl  down  the  pieces  of  filver 
in  the  temple,  and  departed^  and 
went  and  hanged  hiinfelf 

THE  man,  whole  unhappy  end  is  recorded  in 
thefe  words,  had  been  one  of  the  difl:ingui(h- 
ed  followers  of  our  Lord.  He  was  early  called  to 
be  a  difciple  ;   was  one  of  the  twelve  whom   Jefus 

ch<jfc 


3S8  Pra^i'cal  Olfervatlons  on  th(  Hijlo'^y 

chofe  ro  be  his  apoftles,  and  whom  he   fent  forth 
to  publifli  the  glad  tidings  of  the  kingdom. 

My  defign  is.  To  give  you  fome  account  of  Ju- 
das, the  perfon  whole  agonies  of  defpair  and  horror 
are  exhibited  in  rhe  text — And  to  lead  you  to  fom,e 
fuitable  reflexions  on  the  fubjefl. 

We  are  not  told  when  this  unhappy  man  began 
to  follow  Jefus,  nor  what  were  his  original  motives. 
—He  might  be  convinced,    by   the   miracles  our 
Lord  wrought,  that  he  was  the  Meffiah  fo  long  ex- 
pected, and  might  feel  fome  emotions  of  heart  un- 
der his  preaching.     The  wickednefs  and  tretichery 
he   was    afterward  guilty  of  do  not   prove   that 
he  was   hypocritical  in  his  proteffion  of   regard  to 
Jefus  at  firft  :     Many  believed   the    truth    of  our 
Lord's milTion,  and  were  his  prof^efifed  dilciples,  who 
never  felt  the  effeftual   power    of  religion  on  their 
hearts,  and  therefore  in  a  time  of  trial  fell  away. — 
PofTibly,  Jndas  had  bad  views  from  the  beginning. 
There  had  been  a  general  expedation  of  the  MefTi- 
uh  among  the  Jews  :  It   is    very  plain  but  few  of 
them  thought  of  a  fpiritual  kingdom  :  By  far  the 
moft  looked  for  a    temporal  Saviour,    who   would 
deliver  them  from    the    Roman  power,   and  fubju- 
gate  all  nations  to  the  Jews.     This  fcems  to   have 
been  the  expeflation  of  our  Lord's  own  difciples. 
Pie  checked  their  amibltious  fpirit  when  it  difcover- 
cd  ufelf,  and  allured  them  that  bis,  kingdom  was 

not 


of  Judas  (Hid  his  tragical  End.  389 

not  of  this  world  •,  and  yet,  even  after  his  refurrec- 
rion,  they  inquired  of  him,  "    Lord,   wilt  thou    at 
this  time   reftore  the  kingdom  unto    Ifrael  ?"     It 
was  not  till    the    Spirit    was   poured    out  from  on 
high,  that  they  fully   underftood  the  defign  of   his 
miffion,  and  the  nature  of  his  kingdom.     If  the  o- 
ther  difciples,  who  wete  men  of  honeft  minds,  had 
luch  worldly  and  ambitious  thot's,  it  may  eafily  be 
fuppofcd  that  Judas  had  ;   that  he  fixed  his  mind 
wholly  upon  the  illuflrious  appearance  ourLord  was 
to  make,  formed   pleafmg  imaginations  of  theitate 
of  dignity  to  which  he  (hould  be  advanced,  and  the 
large  opportunities  he  fhould  have  of  gratifying  his 
avarice,  which  feems  to  have  been  the  ruling  paffion ; 
and  that  thefe  were  the  views  he  had  in  becoming 
a  follower  and  difciple  of  Jefus.     But  whether  Ju- 
das had  finifter  intentions  or  not  in  his  firft  profelfions, 
we  are  I'oon  made   acquainted  with  the  badnefs  of 
his  heart,  though  he  ftill  appeared  to  adhere  to  his 
Mafter,  and  ventured  to  take  on  him  the  character 
of  an  apollle. 

The  firfl:  time  we  find  him  mentioned  is,  when 
our  T-ord  conilituted  his  twelve  apoftles,  of  v/hom 
Judas  was  one.  <[  It  feems  lurprizing  at  firfl  tho't, 
that  our  Lord,  who  undoubtedly  k^t^w  what  v/ as  in 
man,  and  who  faiJ  of  Judas  -f  "  Have  not  I  ciio- 
fen  you  twelve,  and  one  of  you  is  a  devil,*^*  (hould 
inveft  fuch  a  wretch  with  f>  facred  a  character. 
But  if  we  examine  the  matter  a  little  more  clofely, 

W(J 
f  Mark  3.   19.  t  Jc^  6.  70. 


390  PraSfical  Obfervations  on  the  Hifiory 

we  fhall  find,  that  he  aded  in  this,  as  in  every  thing 
elfe,  becoming  the  wifdom  of  God. 

In  the  firft  place,  By  this  the  prophecies  were 
fulfilled.  There  are  feveral  paflages  in  the  Pfalms 
which  the  ajx)ftle  Peter  exprefsly  applied  to 
Judas,  J  "  Men  and  brethren,  this  fcripture  muft 
needs  have  been  fulfilled,  which  the  Holy  Ghofi; 
by  the  mouth  of  David  fpake  before  concerning 
Judas — for  it  is  written  in  the  book  of  Pfalms, 
Let  his  habitation  be  dcfolate  and  let  no  man  dwell 
therein,  and  his  office  let  another  take."  Thefe 
words  could  not  have  been  lb  remarkably  fulfilled  in 
Judas,  if  he  had  not  been  called  to  be  an  apoftle. 

Again,  By  our  Lord's  calling  one  to  be  among 
his  chofen  twelve,  who  afterwards  turned  out  a 
traitor,  .we  are  furnifhed  with  a  very  flrong  argu- 
ment, that  there  was  no  fecret  Icheme  carried  on 
between  him  and  his  followers.  If  there  was,  Ju- 
das muft  have  known  it,  and  had  he  known  any 
collufion,  he  would  undoubtedly  have  difcovered 
it,  and  there  had  been  no  caufc  of  that  remorfe  of 
■which  our  text  gives  an  account. 

Once  more.  This  inftance  of  Judas,  chofen  to  be 

an  apoftle  and  becoming  fuch  a  prodigy   of  wick- 

ednefs,  teaches  us  not  to  be   furprized,    if  foirye  a- 

niong  the  profefTed   dlfciples  of  Chrift   contradi(5l 

iheir  profcffion,  and  apoftatize  from  his  religion. 

At 
X    A(5\s    I.    1 6,   20. 


of  Judas  and  his  tragical  End.  391 

At  the  fame  time,  his  defpair  and  the  tragical  ef- 
fed  of  it  afford  a  folemn  warning  to  all,  to  avoici 
every  approach  to  his  crime. 

"When  our  Lord  ordained  his  twelve  apoftles, 
he  "  gave  chem"  (Judas  among  the  reft)  "  power 
over  unclean  fpirics  to  caft  them  our,  and  to 
heal  all  manner  of  ficknefs  and  all  manner  of 
difeafe."  §  This  man,  fo  abandoned,  was  em- 
ployed "  to  preach  the  kingdom  of  God,"  and 
had  power  of  working  miracles.  He  was  raifed  to 
a  ftation  of  the  higheft  dignity  and  importance  in 
the  difpenfaticn  which  Chrift  came  to  introduce, 
though  under  the  government  of  the  moft  fordid 
palTions. — Even  the  extraordinary  gifts  of  the  Spi- 
rit were  not  an  evidence  of  a  fandlified  heart. 
**  Many  will  fay  to  me  in  that  day,  Lord,  Lord, 
have  we  not  prophefied  in  thy  name  ?  and  in  thy 
name  have  caft  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ?  and  then  will  I  profefs 
unto  them,  I  never  knew  you,  depart  from  me,  ye 
that  work  iniquity."  ||  One  would  be  inclined  to 
think,  that  fuch  ftriking  proofs  of  divine  power 
would  have  influenced  the  hardeft  heart  ;  that  n» 
one  could  have  ufed  the  name  of  Jefus  in  luch  art 
authoritative  manner,  and  feen  fuch  wonderful  ef- 
feds  accompanying  this  ule  of  it,  without  heartily 
fubmitting  to  him  as  Lord  and  Chrift.  But  we 
fee  Judas  cafting  out  devils,  who  was  himfclf  a  fer- 
vant  of  the  prince  of  darknefs.  We  fee  him  ufing 
the  name  of  Chrift  with  the  authority  of  an  apcftle, 

iMat.  10.  I.         11  Mat.  7.  21,  22,  23.  and 

4^ 


392  Pra5!tcal  Ohfervatlons  on  the  Hijiory 

and  publilhing  the  glad  tidings  of  peace,  while  at 
the  fame  time  he  was  a  Aranger  to  the  glory  of  his 
character  as  Mediator  between  God  and  man,   and 
had  never  fek  the  power  of  that  religion  he  preach- 
ed.    Some  are  ready    to   imagine,    that  they  who 
have  Juperior  knowlege  and  gifts,  efpecially,  if  their 
ftaiion  in  life  rails  them  to  ftudy  and  fpcak  of  the 
excellencies  of  Chrift  and  the   glory   of  his    king- 
dom, and  to  be  converfant  with    the  golpel  which 
gives  fiich  an  amiable  view   of  him,    muft    make 
great  attainments  in  religion  •,  that  they  have  no  dif- 
ficulties, no  druggies,  no    temptations  which  can 
at  all  endanger  them  ;  that  they  are  always  in  a  fe- 
rious  devout  frame,  always  thinking  of  God,  and 
of  thofe  fubjeds  that  tend  to  prepare  them  for  the 
eternal  world.     But  they  have  in  this  quite  wrong 
apprehenfions  of  things,  and  much   too  high  an  o- 
pinion  of  the  privileges  which  thefe  men  enjoy.    It 
is  true,  they  have   peculiar    advantages,    but  thefe 
are  only  means,  and  the  end  is  far  from  being  ne- 
cefiarily  conneded  with  the    means.     No  dignity 
of  office  in  the  church  of  Chrill,    no  acquaintance 
with  the  truths  of  religion  which  arifes  from   lludy 
and  convcrfation,  can  fecure  us  from   fin,  or  from 
the  awful  doom  of  hypocrites.     Many  not  only 
profefs  to  know  God,  but  do  really  know  much  of 
his  nature  and  his  works  in  fpeculation  -,  they  have 
great  underilanding  in  the  fcripiures,  can  difcourfe 
with  propriety  and  judgment  on  the  dodrines  and 
duties  of  our  holy  religion,  and  deliver  themfeJves 
%vith  fuch  life  and  energy^  as   lo  warm  the  hearts 

and 


of  Judas  (Mi&  his  tragical  End.  jp^ 

and  edify  the  minds  of  true  chriftians,  and  yex 
know  nothing  as  they  ought  to  know,  have  no 
praftical  acquaintance  with  the  truths  of  religion. 
They  may  be  wife  men  after  the  fiefh,  and  yet  not 
be  wife  unco  lalvation.  Thefe  confiderations  may 
ferve  to  correal  the  kntiments  of  thofe,  who  have 
the  perfons  of  any  in  adm'ration,  and  form  too 
higb  an  opinion  of  men  weak,  and  imperfefl  as 
themfclves.  They  are  certainly  very  proper  for  the 
ferious  contemplation  of  thofe,  who  are  employed 
in  ftudying  and  difcourfing  on  the  great  and  im- 
portant truths  of  chriftianity.  But  it  is  very  un- 
juft  and  unreafonable,  becaule  this  may  be  the  cafe, 
and  fometimes  hath  been,  to  infer  that  it  always  is*, 
or  to  argue  that  there  is  nothing  in  religion,  be- 
caufe  fome  profefTors  are  not  what  they  pretend  to 
be.  It  is  hard  to  cenfure  all  as  hypocrites  who 
call  Jefus  Mafter  and  Lord,  becaufe  fome  are  •,  or 
to  pronounce  all  who  preach  in  the  name  of  Chrift 
(Irangcrs  to  him,  becaufe  he  will  fay  to  fome  who  have 
been  engaged  in  this  imployment,  "  I  never  knew 
you."  None  have  a  right  to  "  cenfure  or  condemn 
whole  bodies  of  men  for  the  faults  of  particular 
members."  Methinks  the  inftance  of  Judas,  takea 
in  it's  connedlion  with  the  fincerity  of  the  other  a- 
poftles,  fhould  rather  lead  to  a  more  charitable  con- 
dufion.  Of  twelve,  whom  Chrift  called  to  be  his 
feledt  followers,  one  only  proved  falfe-hearted  j  ele- 
ven were  honeft  in  their  profeffions  of  regard  to 
him  i  and  though  thefe  had  their  weakneffes  and 
their  faults,  which  were  efpecially  vifible  at  the 
C  c  c  time 


)fk^ 


^04.        Pr lifted!  Ohfefvations  on  the  Hijtory 

time  of  his  lafl:  fuffcrings  and  death, yet  their  hearts 
\lvere  upright  before  God,  and  they  were,  in  th6 
end,  glorious  Inllruments  of  fpreading  his  gofpel 
through  the  world.  Tirrud  and  irrefolute  as  they 
Were  at  firll:^  they  afterwards,  with  a  noble  fortitude, 
endured  the  greateft  hardfhips  and  fufferings  in 
the  caufe  of  their  Mafter,  and  counted  not  their 
very  lives  dear  when  called  to  refign  them  for  his 
fake* 

■\Ve  find  mention  nvade  of  Judas  at  another 
time,  f  When  "  many  of  his  difciples  went  back, 
and  walked  no  more  with  him.  Then  faid  Jefu5 
unto  the  twelve,  wdl  ye  alfo  go  away  ?  Then  Si- 
fnon  Peter  anlwered  him,"  in  the  name  of  the  reft, 
**  Lord,  to  whom  fhall  we  go  ?  Thou  haft  the 
words  of  eternal"  life.  And^  we  believe  and  are  fure, 
that  Thou  art  that  Chrift,  the  Son  of  the  living 
God."  In  thefe  v;ords  Peter  uttered  the  fentiments 
of  his  heart ;  and,  as  he  fuppofed,  the  fentiments  of 
all  the  reft  :  For  Judas  had  carried  hin->felf  with 
fuch  decency  and  propriety,  that  there  feems  to 
have  been  no  fufpicion  of  his  infincerity  among 
the  other  difciples.  But  our  Lord,  who  could  not 
be  deceived  by  any  fpecious  pretences,  knew  the 
hypocrify  of  his  heart.  "  Jefus  anfwered  them, 
have  not  I  chofen  you  twelve,  and  one  of  you  is  4 
devil."  Our  Lord  did  not  fpecify  the  wretch  of 
whom  he  fpake  with  fuch  unufual  afperity,  that 
they   might    all    be  jealous   of  thcmfelves,  and 

'inighr 

t  John  6.  G6 — 71. 


9f  Judas  and  his  tragical  End.  35^ 

might  fi^pprefs  every  tendency  to  fueh  bafencfs  and 
ingratitwde.  But  the  Evangelifl:  tells  us,  "  He 
fpake  of  Judas  Ifcariot  the  fon  of  Simon,  for  he  it 
was  that  fhould  betray  him,  being  one  of  the 
twelve."  Some  fuppofe  that  Judas, finding,  by  out- 
Lord's  preceding  difcourfe,  that  there  would  be 
nothing  in  his  kingdom  to  gratify  his  carnal  and 
ambitious  yiews,  now  firft  entertained  the  thought 
of  betraying  him.  If  this  was  the  cafe,  it  fhows 
the  badnefs  of  his  heart,  that  fo  plain  a  proof  of 
Chrifl's  acquaintance  with  his  fecret  thoughts  and 
purpofes  did  not  alarm  him,  and  deter  him  from 
proceeding  further.  It  feems  it  did  not.  But  fure- 
ly  it  is  a  confideration  which  ought  to  awaken  the 
tpind  of  every  hypocritical  and  falfe  profelfor,  that 
Jefus  Chrid  knows  the  thoughts  and  intents  of  his 
heart.  You  may  pofiiblypreferve .your  reputation 
in  the  world,  you  may  anfwer  fome  finifter  ends 
which  you  have  in  view  •,  though  this  is  not  cer- 
tain ;  Judas,  as  we  find  in  the  fequel,  did  not  fuc- 
ceedin  his  worldly  detigns,  he  v/as  dere(^"!:ed  and  ex- 
pofed.  But  if  you  fiiould  go  on  without  difcovery 
to  the  end  of  life,  yet  what  will  it  avail  when  you 
ftand  before  your  Judge  ?  Then  the  thoughts  of 
your  heart  will  be  laid  open  j  and  you  will  appear, 
what  you  would  not  now  on  ^x-sy  account  be  thought, 
a  deceiver  and  an  hypocrite.  Let  me  bcfeech  yoia 
to  prevent  fuch  an  ignominious  difrovery  by  re- 
jjentance.  Become  hontdly  that  good  man  and  re.-jl 
chriftian,  which  you  would  have    the   v/orld  think 

vtnt 


39^  Pr apical  Olfervations  an  the  Hijiory 

you  are.  This  is  the  only  way  to  have  peace  in 
your  own  mind — to  appear  with  confidence  before 
the  judgment  Teat  of  Chrift' — and  to  efcape  the 
wrath  to  come. 


This  difcourfe  of  our  Lord  is  fuppofed  to  be 
more  than  a  year  before  his  crucifixion.  So  that  the 
crime  of  Judas  appears  to  have  been  a  very  delibe- 
rate a£l. — It  was  not  a  tho't  which  only  pafled  thro* 
his  mind,  as  good  men  have  fometimes  horrid  fug- 
geftions,  which,  if  immediately  reje<5ted,  are  not 
charged  upon  them  as  crimes, — It  was  not  the  ef- 
fed  of  a  fudden  temptation,  by  which  men  are 
fometimes  furprized  into  an  adion  they  abhor.-— 
It  was  long  premeditated. — Our  Saviour  gave  him 
warning  from  time  to  time,  but  he  did  not  attend 
to  it.  He  retained  the  appearance  of  a  difciple 
with  a.  defign  to  betray  his  Lord  •,  and  under  the 
mafk  of  friendiliip  concealed  the  mofl:  cruel  inten- 
tions.— How  carefully  fhould  we  guard  againft  the 
fird  motions  of  fin,  and  fupprefs  evil  thoughts  aS 
foon  as  they  begin  to  rife  !  Had  Judas  attended 
to  our  Lord's  aclfnonition,  rejetSted  the  horrid  fug- 
geftion  \\]\tn  he  firft  perceived  it,  and  fought  di- 
vine grace  to  overcome  the  temptation  with  which 
he  was  afiaulted,  he  had  not  been  that  prodigy  of 
wickednefs  he  afterwards  proved.  But,  unhap- 
py man  !  he  did  not  oppofe  the  wicked  thoughts 
which  Satan  put  into  his  heart — he  gave  way  to 
them— he  indulged   them.     Poflibly,   there  were 


cf  Judcs  and  his  tragical  End.  -^^j 

Ibme  feeble  efforts.  Confcience  might  be  fome- 
times  alarmed  under  the  preaching  of  his  Lord, 
and  by  the  repeated  admonitions  which  Chrift  gave 
him.  Perhaps  it  was  owing  to  this,  that  he  did  not 
attempt  to  perpetrate  his  perfidious  defign  looner. 
But  he  returned  to  his  wicked  meditations — pieaf- 
ed  himfelf  with  the  advantages  he  hoped  to  gain — 
His  tendernefs  of  mind  gradually  wore  off — The 
Spirit  of  God  forfook  him — Satan  took  full  poflcf- 
fion  of  him — and  he  couId,without  horror,  think  of 
the  blacked  crime  that  ever  \^  aifled    under    the 

fun. Take  warning,  you  who  have  been  hiiher- 

to  under  reilralnts,  but  find  evil  thoughts  frequent- 
ly coming  into  your  mind  ♦,  efpecially,  if  you  are 
tempted  to  fin,  and  begin  to  be  inclined  to  lillen 
to  the  temptation  :  You  arc  in  awful  danger  of  the 
greatclt  crimes.  One  who  fuffers.his  thoughts  to 
run  upon  forbidden  objects  is  not  likely  to  keep 
long  from  wicked  a<5tions.  Oppofe  therefore  thefe 
beginnings  of  vice.  Refill  the  tempter  and  he  will 
fiee  from  you.  Maintain  a  conilant  fenfe  of  the 
being,  perfedion^,  and  government  of  God — of 
your  obligations  toholinefs— and  the  danger  of  fin. 
There  is  no  fo  effeftual  a  way  to  keep  out  bad 
thoughts,  as  to  keep  your  minds  continually  ftored 
jyith^.thofe  that  are  good.  If  )ou  have  been  led  a- 
ilray  by  the  tempter,  engage  in  the  work  of  repen- 
tance, before  you  lofe  your  tendernefs  of  mind — • 
before  you  are  given  up  to  your  own  imaginations, 
and  are  left  to  commit  all  iniquity  with  greedinefs* 

"  Caa 


395  PraMical  Ohfervations  on  the  Hifiory 

*'  Can  the  Ethiopian  change  his  fldn.or  the  leopard 
his  fpots,  then  may  ye  alfo  do  good,  who  are  ac-» 
cuftomed  to  do  evil." 


The  next  place  in  which  Judas  is  mentioned,  is 
John  12.  3.  Wcaretold,  *«Then  took  Mary  a  pound 
of  ointment,  of  fpikenard  very  coftly,  and  anointed 
the  feet  of  Jefus,  and  wiped  his  feet  with  her  hair, 
and  the  houfe  was  filled  with  the  odor  of  the  oint- 
ment." Who  would  not  have  fuppofed,  that  fuch 
an  inftance  of  ze^and  refped  would  have  met 
with  the  approbation  of  all,  but  to  be  fure  of  the 
difciples  of  Chrift  ?  that  ihey  would  have  applaud- 
ed this  generous  exprefiion  of  her  gratitude  and  af- 
fe<flion  ?  Or  if  they  could  not  approve  the  expence 
which  Mary  put  Iverfelf  to,  yer  fo  long  as  their 
Mafter  was  filent,  and  did  not  find  fault,  who  had 
given  fo  m.any  inftances  of  his  wifdom  and  attention 
to  the  condutSb  of  his  followers,  we  might  realbna- 
biy  expecfr,  they  would  not  objefl  or  murmur; and 
it  feems,  moll  of  them  were  pofleiTed  of  fo  much 
modefty  as  not  to  exprefs  any  diftatisficlion.  Mat- 
thew indeed  tells  us,  "  When  his  difciples  faw  it 
they  had  indignation."  Mark  fays,  "  They  had 
indignation  in  thcmfel'«/es."  But  we  may  with  rea- 
f(>n  fuppofi*,  that  the  plural  is,  in  thcle  evangeiifts, 
put  by  a  ufual  figure  for  the  fingular  ;  this  is  the 
more  probable,  as  the  fpeech,  which  the  difciples 
are  fald  to  make,  is  exprefly  faid  by  John  to  be 
made  by  Judas.     Mowevcr  11  was  with  the  other 

dirciples;^ 


«/"  Judas  and  his  tragical  End.  '  ^99 

difciples,  he  could  not  fupprcfs  his  malignant  fen- 
timents,  nor  keep  from  uttering  his  difcontent.  As 
we  are  told  in  the  4th  verfe,  "  Then  faith  one  ot 
his  difciples,  Judas  Ifcari^Dt,  Simon's  ion,  which 
fhould  betray  him,  why  was  not  this  ointment  fold 
for  three  hundred  pence,  and  given  to  the  poor  ?'* 
Had  his  heart  been  warmed  with  love  to  Chrift, 
he  would  not  have  thought  that  a  wafte  which  was 
beftowed  on  him.  A  regard  to  the  poor  is  a  mat- 
ter of  great  importance,  but  it  is  not  to  fwallow  up 
every  other  confideration.     Every  duty  is  to  be  at* 

tended  in  its  proper  place, Some  men  think  all 

religion  confifts  in  piety  and  devotion,  and  have  no 
concern  about  good  works. — Others  imagine,  that 
if  they  abound  in  adls  of  charity,  this  will  atone  for 
their  negled:  of  other  duties,  that  charity  will  covet* 
a  multitude  of  fins,  even  though  they  impenitenrly 
perfift  in  them.— Both  are  wrong. — ^o  pretences 
ef  regard  to  God  can  be  fincere,  where  they  are 
not  accompanied  with  love  to  our  brethren.  Nor 
can  any  a6ts  of  liberality  meet  with  the  Divine  ac- 
ceptance, unlefs  they  flow  from  love  to  him,  who, 
as  he  is  the  greateft  and  bed  of  beings,  deferve^ 
our  fupreme  regard.  A  man  may  give  all  his  goods 
!o  feed  the  poor  and  not  have  charity. 

But  the  emotion  of  Judas  did  not  proceed  from  his 
tendernefs  for  the  poor,  it  was  the  effe<5t  of  a  fordid 
avaricious  temper.  "  This  he  faid,not  that  he  cared 
for  the  poor,  but  becaufe  he  was  a  thief,  and  had 
th^  bag,  and  bare  what  was  put  therein.**  As  he 
■^  ■  •  was 


400  Pra5fical  Ohfervations  on  the  Hijlory 

Was  now   meditating    a  dcfertion   of  our  Lord,   it 
grieved  him  that  he  miffed  fo  Hne  an  opporcunity 

of  gain. How  ready  are  men  to   mifcall  their 

conduci!  and  with  whac  falfe  pretencesdo  they  en- 
deavor to  deceive  the  world  !  Judas  would  fain 
conreal  his  avarice  by  pretending  tendemefs  for 
the  poor,  which  is  a  moft  amiable  and  ufcful  dif- 
pofition.  So  others  will  call  their  niggardly  con- 
tra<5ted  fpirit,  prudence,  CEconomy,  or  any  thing 
but  what  \l  is.  Who  doch  not  deteft  the  hypocri- 
fy  of  Judas,  who  profe (Ted  a  concern  for  the  poor, 
while  he  only  meant,  by  the  moft  infamous  robbe- 
ry, to  enrich  himfelf  ?  1  cannot  well  omit  the  note 
of  the  pious  Mr.  Henry  on  this  pafiage.  "  They,'* 
fkys  he,  "  to  whom  the  management  and  difpofal 
of  public  money  is  committed,  have  need  to  be 
governed  by  fteady  principles  of  j.ufl:ice  and  honef- 
ty,  that  no  blot  cleave  to  their  hands,  for  though 
fome  make  a  jefl  of  cheating  the  government,  or 
the  church,  or  the  country,  if  cheating  be  thieving, 
and  communities  being  more  con fiderable  than  par- 
ticular perfons,  if  robbing  them  be  the  greater  fin, 
the  guilt  of  theft  and  the  portion  of  thieves  will  be 
no  jefting  matter.  Judas  that  had  betrayed  his 
trull  foon  after  betrayed  his  Mafter."  He  who 
pretended  fuch  avaft  regard  to  the  poor  was,  a  few- 
days  after,  contriving  a  fcheme  of  the  moft  horrid 
cruelty  and  perfidy  to  his  great  Lord  and  kind 
^.eacfa<^or, 


We 


ef  Judas  and  bis  tragical  End.  401 

We  have  the  account  Luke  22,  beginning." 
"  Now  the  feaft  of  unleavened  bread  drew  nigh, 
which  is  called  the  paflbver,  and  the  chief  priefts 
and  fcribes  fought  how  they  might  kill  him,  for 
they  feared  the  people.**  The  folemnity  of  the 
feafon  and  the  facred  fervices  in  which  they  were 
employed  had  no  influence  to  'cftrain  them  from 
their  wicked  defigns.  They  heM  their  conclave  in 
the  houfe  of  Caiaphas  the  high-prieft,  and  there 
confulted  how  they  might  take  Jefus  by  fome  arti- 
fice, as  they  were  apprehenfive  of  the  people,  who 
retained  a  reverence  for  one  who  had  appeared  ia 
the  charafter  of  a  prophet,  and  to  whom  God  had 
borne  witnefs  by  fuch  a  feries  of  miracles. 

*'  Then  entered  Satan  into  Judas  firnamed  Ifca- 
riot,  being  of  the  number  of  the  twelve.  And  he 
went  his  way,  and  communed  with  the  chief  priefts 
and  captains,  how  he  might  betray  him  unto  them, 
and  they  were  glad  and  covenanted  to  give  him 
money."  v.  3,  4,  5.  Matthew  tells  us,  he  made  the 
propofal  himfelf  •,  "  faying.  What  will  ye  give  me, 
and  I  will  deliver  him  unto  you  ?  and  they  cove- 
nanted with  him  for  thirty  pieces  of  filver."  Co- 
vetoufnefs  feems  to  have  been  the  great  fpring  of 
Judas's  conduft.  The  love  of  money  is  the  root 
of  all  evil.  This  pufhed  this  miferable  man  on  to 
his  ruin.  How  ought  every  one  to  guard  againit 
this  iordid — this  unwc^thy  pafilon — which  hatli 
brought  many  others  befides  Judas  to  lafting 
(hame  and  perdition.  View  the  v/orld  as  it  is,  in- 
D  d  d  capable 


402  PraSlical  Obfervations  on  the  Hiftory 

capable  of  yielding  you  reft-,  guard  againft  it's 
fnares  ;  and  maintain  a  generous,  a  chriftian  con- 
tempt of  it.  Think,  how  great,  how  good,  how 
all-perfe(5l  Jehovah  is,  who  reveals  himfelf  to  you 
in  the  goipel  !  This  God  is  your's,  or  he  may  be 
your's.  How  fatisfying  the  reft !  how  tranfporting 
the  joy  which  chriftianity  affords  !  it  begins  here, 
but  its  duration  hath  no  period.  And  will  you, 
for  any  thing  this  world  can  afford,  confent  to  mifs 
this  great— this  inconceivable  happincfs  ?  Alas  ! 
to  the  difgrace  of  human  nature,  multitudes  have 
preferred  the  moft  trifling  vanities  to  this  infinite 
good. 

Covetous  as  Judas  was,  yet  he  contrafted  with 
the  pricfts  for  a  very  fmall  fum.  Providence  fo  or- 
dered it,  that  they  fhould  propofe,  and  that  he 
fhould  accept  juft  thirty  pieces  of  filver,  in  order 
to  the  accomplifliment  of  Zechariah's  prophecy  in 
which-  this  fum  was  fpecified.  -j-  The  fixing  this 
particular  fum  might  be  defigned  by  the  Jewifti 
rulers  as  an  expreffion  of  their  contempt  gf  our 
Lord,  it  being  the  price  at  which  a  flave  was  fet: 
by  the  Jewifh  law.  §  "  A  flave,"  as  one  ob- 
ferves,  "  was  rated  by  the  law  at  thirty  fl:iekels  of 
rilver,which,ifwereckon  them  at  half  a  crown,  which 
was  fomething  more  than  their  real  value,  amount- 
ed to  no  more  than  three  pounds  fifteen  fliillings  of 
our  money  •,  a  goodly  price  that  he  was  prized  at 
of  them." — What  a  ftoop  was  it  in  our  bleffedLord 
to  fubmit  to  this  indignity  and  contempt  !  Such 
was  his  love  to  mankind  !  fuch  was  his  defire  to 
promote  their  beft  good  1 
t  Zeciv  II.  12.        §  Exod.  zi.  32,  "  And 


of  Judas  and  his  tragical  End,  405 

"  And  he  promifed,  and  fought  opportunity  to 
betray  him  unto  them  in  the  abfence  of  the  multi- 
tude." He  not  only  engaged,  but  he  was  fteady 
to  a  contract  which  he  ought  to  have  broke,  with 
deteftation  and  abhorrence  of  his  wickednefs  in 
making  it.  We  never  can,  by  any  engagement  of 
.ours,  make  it  right  to  do  a  thing  that  is  in  itfelf 
fintul.  But  it  feems  Judas  was  quite  determined. 
We  hear  of  no  remorfe — no  hefitation.  He  fought 
to  deliver  him  in  the  abfence  of  the  multitude.  He 
knew  his  Lord's  practice  of  retiring  ;  and  as  He 
ufually  permitted  the  twelve  to  be  with  him, 
Judas  knew  the  place  of  his  retirement  ;  there  he 
propofed  to  feize  him,  as  it  might  be  effefted  with- 
out danger  of  a  tumult. — How  criminal  is  it  to 
abufe  the  confidence  of  our  friends  and  bencfaiflors, 
and  to  betray  them  at  thofe  times,  when,  they,  ge- 
neroufly  relying  on  our  honefty  and  fidelity,  com- 
mit themlelves  to  us.  This  aggravates  guilt,  and  is 
to  add  treachery,  to  bafenefs  and  ingratitude. 

The  next  pafiage  we  are  called  to  take  notice  of 
is,  Mat.  26.  21.  While  Jefus  was  eating  the 
pafchal  fuppcr  with  his  difciples,  "  he  faid,  verily 
I  lay  unto  you,  that  one  of  you  fliall  betray  me.'' 
Our  Lord  made  this  declaration  witli  a  friendly  de- 
fign  of  alarming  Judas ;  and,  if  pofllble,  reclaiming 
him  from  his  horrid  purpole.  He  had  in  view  al- 
fo,  by  difcovering  his  knovvlege  of  this  ad  of  per- 
fidy before  it  took  place,  to  confirm  the  faith  of 
his  other  difciples,  which  fuch  an  event  was  fo  like- 
ly to  dagger.  "  Now  1  tell  you  before  it  come, 
that  when  it  is  come  to  pafs,  ye  rnafy  believe  that  I 

am- 


'404  PraBical  Ohfervations  on  the  Hiftory 

am  he."  *     "  And  they  were  exceeding  forrowful, 
and   began  every   one   of  them  to  fay  unto  him, 
Lord,  is  it  I  ?"  v.  22.  The  declaration  of  Jefus  filled 
his  difciples  with  furprize  and  grief.     A  variety  of 
melancholy  rcfleftions  crowded  into  their  minds.  It 
was  a  thought  they  knew   not  how  to  bear,  that 
their  Mafter  was  to  be  taken  from  their  head  ;  to  be 
told  that  he  was  to  be  betrayed  and  become  a  vic- 
tim to  treachery  and  wickednefs  was  an  aggravati- 
on of  their  uneafinefs  \  to  hear  that  the  perfidy  was 
to  be  from  among  them,  while  no  one  was  fingled 
out  as  the  traitor,  compleated  their  diftrefs.    They 
could  not  entertain  any  doubt  whether  Chrift  fpake 
the  words  of  truth  and  fobernefs — they  had  no  rea- 
fon  to   fufpefl  their   fellow   difciples — they  knew 
each  one  more  againft  himfelf  than  againft  any  of 
their   brethren — and  their  averfion   to   the  crime- 
made  them  the  more  afraid  left  they  fhould  be  left 
to  commit  it.     "  They  began"  therefore   "  to  fay 
unto  him  one  by  one,  is  it  1  ?"     My  heart,  Lord, 
feels  an  abhorrence  of  the  crime  thou  haft  predid- 
cd,  and  I  cannot  entertain  a  thought  of  committing 
it  -,  but  when  I  hear  thee  declaring,  that  one  of  us 
fhall  betray  thee,  I  tremble  at  the  apprehenfion  of 
being  that  one. — It  is  an  excellent  fpirin  which  thefe 
difciples  difcoverexii — What  charity  were  they  pof- 
fefTed  of  towards  one  another  ! — What  a  fenfe  had' 
they  of  the   corruption  and  treachery  of  their  own 
hearts,  that  they  fhould  think  it  pofTible   for  them 
to  commit  a  crime,  of  which  they    could   not  feel 
the  leaft  traces  within  them  ;  but  which  they  held 
}n  thegreateft  (j^teftation  ! — How  becoming  is  fuch 
*  John  13.  19.  diffidence 


of  Judas  and  his  tragical  End.  405 

diffidence  in  creatures  weak  and  finful  as  we  are  1 
— At  the  fame  time  one  cannot  help  being  fur- 
prized,  that  Judas,  who  was  capable  of  luch  impie- 
ty and  ingratitude,  fhould  have  had  the  art  to  be- 
have fo,  as  that,  on  luch  a  declaration,  every  one  of 
the  difciples  (hould  fufped  himfelf  rather  than  him. 

"    And  he  anfwered  and  faid,    he   that  dippeth 
his  hand  with  me  in  the  difh,  the  fame  (hall  betray 
me.  The  Son  of  man  goeth  as  it  is  written  of  him, 
but  wo  unto  that  man  by  whom  the  Son  of  man  is  be- 
trayed." v.  23,24.  Dr.  Doddridge  hath  the  following 
note  on  thefe  words,  "  As  this  paflage  is  not  liable 
to  the  ambiguities,  which  fome  have  apprehended  in 
Afts    2,  23.   and  4.   28.  (which  yet  feem  on  the 
whole  to  be  parallel  to  it  in  their  moft  natural  con - 
ftruclion)  I  look  upon   it  as  an  evident  proof,  that 
thofe  things  are  in  the  language  of  fcripture  faid  to 
be  determined,  or  decreed,  (orexa^ly  bounded  and 
marked  out  by  God,   as   the   word  mod  naturally 
Cgnifies)  which  he  fees  will  in  fadt  happen,  in  con- 
fequence  of  his  volitions  without  any  neceffitating- 
agency  ;  as  well  as  thofe  events,  of  which  he  is  pro- 
perly the  author  :  (and  as   Beza  well  exprclTes  it, 
qui  iequitur  Deum,   emendate  fane   loquitur,    we 
need  not  fear  falling  into  any  impropriety  of  fpeech, 
when  we  ufe  the  language  which  God  has  taught  :) 
I  fay,  without  any  necelTitating   agency,    becaufe  1 
apprehend  that  this  text,  among  many  others,  mufl: 
/■'entirely  overthrow  the  fcheme,  which  fome  labori- 
ouily  endeavor  to  eftablifh,  That  where  God  fore- 
fees  an  event,  he  always  determines  to  render  it  nc- 

cefTary, 


'4o6  Pra^ical  Ohfervat'wns  on  the  Hifrory 

ceflary,  and  fo  to  fufpend  the  moral  agency  and  ac- 
countablenefs  of  the  creature  concerned  in  it.  Were 
this  the  cafe,  nothing  could  be  more  unjuft,  than 
to  foretell  punilhments  to  be  inflidled  forfuchadi- 
ons ;  which  is  plainly  the  cafe  here,  and  indeed  in 
mod  other  places  where  evil  adions  are  foretold." 
It  would  be  unfit  to  threaten  punifhments,  which 
it  would  be  unjuft  to  execute  ;  to  puniQi  men  for 
aflions  of  which  they  are  not  the  authors  would 
be  unjuft  ;  and  therefore  it  would  be  impiety  to  afr 
fert  this  of  the  blefled  God. 

Matthew  goes  on,  "  Then  Judas  which  betray- 
ed him,  faid,  Mafter,  Is  it  I  ?'*  v.  25.  He  was  the  laft 
that  put  the  queftion  :  He  put  it  now,  not  becaufe 
he  had  any  doubt  whom  Jefus  intended,  but  left 
his  fellow-difciples  Ihould  interpret  his  filence  as  a 
confefTion  of  guilt,  and  hoping  that  our  Lord  would 
conceal  him  as  he  had  hitherto  done.  "  He,"(that  is 
Jefus)  "  faid  unto  him,  thou  haft  faid."  Which  was 
the  fame  thing  as  if  he  had  direflly  told  him,  thou  art 
the  man.  All  this  did  not  awaken  this  hardened 
fmner.  On  the  contrary,  he  became  more  furionfly 
fet  upon  the  deftrudion  of  his  Mafter.  "  After 
the  fop,"  which  feems  to  have  been  given  as  a  pri- 
vate intimation  to  John,  "  Satan  entered  into  him." 
He  took  more  full  poflefllon  of  him.  "  Then  faid 
Jefus  unto  him, that  thou  doeft,  do  quickly."  f  Our 
Lord  knew  he  had  a  baptifm  to  be  baptized  with, 
and  he  was  ftraitned  till  it  was  accompliftied.  He 
jknew  the  time  was  now  come,  in  which  it  was  de- 
termined he  ihould  enter  on  his  fuffcyings,  and  he 
t  John  13.  27,  earneftly 


of  Judas  and  his  tragical  End.  407 

earrieftly  defired  to  meet  them,  however  contrary 
they  were  in  themfelves  to  his  innocent  nature.  He 
knew,  that  after  death,  he  (hould  go  to  his  Father 
and  enjoy  the  glory  he  had  with  him  before  the 
world  was,  and  he  looked  forward  with  joy  to  the 

time  of  his  departure. How  happy  they,  who 

like  their  Matter  are  always  ready  for  fuflerings, 
and  can  rejoice  at  the  approach  of  the  king  of  ter- 
rors !  This  (hould  be  our  defire  and  endeavor. 
To  this  end  we  Ihould  improve  ordinances  and 
providences.  Death  cannot  be  far  off,  it  may  be 
near.  Let  us  work  while  the  day  lafts,  the  night 
cometh  wherein  no  man  can  work. 

"  Now  no  man  at  the  table  knew  for  what  in- 
tent he  fpake  this  to  him.  For  fome  of  them  tho'c 
becaufe  Judas  had  the  bag,  that  Jeius  had  faid  un-  « 
to  him,  buy  thofe  things  that  we  have  need  of  a-^^  * 
gainft  the  fcaft  ;  or  that  he  Ihould  give  fomething^pjjif 
to  the  poor." — How  much  candor  is  difcovered  by 
fhe  apoftles  !  Being  innocent  themfelves,  they  were 
not  difpofed  to  think  others  guilty,  and  were  ready 
to  put  any  conftrudion  on  the  condufl  of  Judas,  and 
what  our  Lord  faid  to  him,  than  that,  which  if  true, 
muft  lead  them  to  give  up  their  fellow-difciple.—- • 
How  amiable  fuch  a  temper  !  how  engaging  fuch 
miftakes  !  how  much  better  than  a  difpofition  to 
eenfure,  revile,  and  condemn  all,  whom  our  narrow 
minds  incline  us  to  think  the  foes  of  God  !  May 
we  ever  have  that  charity  which  hopeth  all  things, 
which  believeth  all  things,  even  tho*  it  may  lead  us 
fometimes  to  embrace  thofe,  who  will  in  the  end 
turn  out  hypocrites  and  traitors  !  "  He 


CI 


408         Pra5fical  Ohfervations  on  the  Hiftory 

**  He  then  having  received  the  fop,  went  imme- 
diately out,  and  it  was  night."  Not  all  the  warn- 
ings our  Lord  gave  Judas  had  the  lead  cfFeft,  un- 
lefs  to  encreafe  his  rage  ;  there  appears  no  fign  of  re- 
pentance:— no  deliberation — no  delay — As  foon  as 
he  found  he  could  conceal  himfelf  no  longer,  and  per- 
haps finding  the  hour  agreed  upon  by  the  Jews  was 
at  hand,  he  went  out  to  accomplifh  his  cruel  and 
wicked  purpofe. 

While  Judas  was  gone  to  deliver  him  into  the 
hands  of  finners,  Jefus,  with  a  more  than  phi- 
lofophic  calmnefs,  went  on  to  give  his  other  difci- 
ples  fuchinftruttionsand  warnings,  as  he  found  ne- 
celTary  to  prepare  their  minds  for  the  approaching 
oreat  and  folemn  events.  At  the  very  time,  when 
is  enemies  were  about  to  execute  the  fcheme  they 
ad  been  fo  long  contriving,  and  his  lad  and  moft 
mazing  fuiferings  were  juft  at  hand,  this  compaf- 
fionate  Saviour,  ever  mindful  of  his  great  errand,  in- 
ftituted  the  holy  eucharift  to  be  a  memorial  of  his 
death.  He  as  it  were  forgat  his  own  forrows  to 
promote  the  good  of  his  church,  "  The  Lord  Je- 
fus, the  fame  night  in  which  he  was  betrayed,  took 
bread."  Surely  this  is  a  circumftance  which  muft 
have  great  weight  with  every  ingenuous  mind. 
With  what  readinefs  ought  we  to  obey  the  com- 
mand of  our  dying  Saviour,  who  hath  loved  us  and 
given  himfelf  for  us,  and  who  never  could  com- 
mand any  thing  but  what  is  agreable  to  the  higheft 
rcafon  !     To  him  be  glory  for  ever — A?.ien. 

S  E  R  M  O  N 


'  ii*r  trtwrgminif  n ,  M-,s,r-  - 


SERMON     XVIII. 


Pra;5lical  Obfervacions  on  the  Hiftory  of  Juda? 
and  his  tragical  End, 


Mat.  XXVII.  3,  4,  5. 

Then  yudas^  ivhicb  had  betrayed  h'lm^ 
"when  hefaw  that  hexvas  condemned^ 
repented  hlwfelf^  and  brought  again 
the  thirty  pieces  offilver  to  the  chief 
.  priejis  and  elders^  f^y'^^^^y  ^  hav 
Jinnedy  in.  that  I  have  b  t rayed  in- 
nocent blood.  And  theyfaidy  What 
is  that  to  us  ?  fee  thou  to  that.  And 
he  caji  down  the  pieces  of  Jilver 
in  the  temple,  and  departed,  and 
nvent  and  hanged  himfelf, 

THE  folemn    warnings  and  admonitions  our 
Lord  had  given  to  Judas,  as  we  have  obier- 
ved  once  and  again,  ferv'.ed  rather  to  confirm  him 
in  his  wicked  purpolcr,  than  to  produce  any  remorle 
E  e  e  in 


["410        Fra^ical  Ohfervations  en  the  Hijlory 

in  his  breaft.  Finding  that  his  treachery  was  known 
to  his  Mafter  •,  and  fearing  that  he  fhonld  be  ex- 
poled  to  his  fellow-apoftles  j  he  as  it  were  took  Je- 
I'us  at  his  word,  who  had  faid,  "  what  thou  doeft, 
do  quickly."  He  went  out,  to  concert  with  the 
chief  priefts  the  immediate  execution  of  that  black 
and  horrid  crime  he  had  undertaken  to  perpetrate. 
He  went  out,  to  betray  his  iVIafter,  of  whofe  divine 
mifTion  he  could  have  no  reafonable  doubt,  and  of 
whofe  perfecl  charader  he  had  himfelf  been  witnefs. 

■ Jefus  alfo  foon  went  out,  to  enter  on  his  fuf- 

ferings,  and  to  meet  his  betrayer.  He  retired  to 
Gethfemane — there  he  pafled  thro'  his  diftrcfling 
agony — there  he  had  his  bloody  fwcat — there  his 
foul  was  exceeding  forrowful,  even  unto  death. 
Having  again  given  notice  to  his  difciplcs  of  the 
-near  approach  of  their  perfidious  companion,  he 
went  forth,  with  a  noble  fortitude,  to  fhew  himfelf 
to  the  band  that  was  fent  to  feize  him.  "  Rife  up, 
let  us  go;  lo,  he  that  betrayeth  me  is  at  hand.  And 
immediately,  while  he  yet  fpake,  cometh  Judas, 
one  of  the  twelve,  and  with  him  a  great  multitude 
with  fwords  and  ftaves,  from  the  chief  priefts,  and 
thefcribes,  and  the  cldcrs."f  St.  John  fays,  "Ju- 
das alfo  which  betrayed  him,  knew  the  place  -,  for 
Jelus  oft-times  reforted  thither  with  his  difciples."  j| 
There  was,  probably,  at  Gethfemane,  fome  oratory, 
to  which  our  Lord  had  been  wont  to  retire  after 
his  public  labors,  in  a  more  private  manner  to  in- 
ftrudhis  difciples,  and  to  commit  himfelf  and  them 

to 

^  Mark  14.  42,  43.  II  John  18.  2^ 


9f  'Judas  and  his  tragical  End.  411 

to  his  Father  in  heaven.  If  lo,  no  wonder  Judas 
knew  the  place,  who  had  fo  often  been  prefent  with 
his  Mafter  at  thefe  facred  exercifes.  But  it  is  tru- 
ly aftonifhing,  that  the  recoUeftion  of  thole  len- 
der fcenes,  in  which  our  Lord  had  difcovered  fo 
much  regard  to  the  human  race  and  fuch  a  parti- 
cular concern  for  his  difcij  les,  did  not  affc6l  the 
mind  of  the  traitor,  and  bring  him ,  to  a  paufe. 
But  we  have  no  account  of  any  thing  like  this  ; 
He  had  fold  himfelf  to  do  iniquity,  and  he  was 
faithful  to  his  infamous  truft.  To  prevent  any 
refcue,  he  took  a  company  of  foldiers,  who  were 
joined  by  a  multitude  made  up  of  perfons  of  all 
ranks  and  orders,  compleatly  armed,  and  determi- 
ned to  fecure  Jefus. 

**  And  he  that  betrayed  him,  had  given  them  a 
token,  faying,  whomfoever  I  fhall  kifs,  that  fame  is  , 
he  ;  take  him  and  lead  him  away  fafely.  And  as 
foon  as  he  was  come,  he  goeth  ftrai  tway  to  him,  and 
faith,  Mafter,  Mafter,  and  kifled  him."  f  KifTing 
was  the  ufual  mode  of  falutation  among  the  Jews, 
as  among  fome  other  nations.  "  It  is  probable," 
as  hath  been  frequently  obferved  by  commenta- 
tors, "  that  our  Lord  m  great  condefcenfion  had 
permitted  his  difciples  thus  to  falute  him,  when 
they  returned  to  him  after  having  been  any  time 
abfent."  Agreably,  Judas,  as  foon  as  he  faw  his 
Lord,  drew  near  to  him  with  a  fhew  of  the  great- 
eft  refped,   as  if  he    rejoiced    to  fee  him,  and  faid, 

Mafter, 

\  Mark   14..  44.  4;. 


412  Pra5fical  Ohfervattons  on  the  Hifiory 

Maftcr,  Mafter,  and  kifltd  him."     PofTibly,  Judas 
periuaded  himfelf  that  he  could  conceal  his  perfidy 
by  th'S  artifise,  it  not  from  Jefus,  yet  from  his  fol- 
lowers. He  knew  that  he  had  been  guilty  of  great 
diflionefty  and  wkkednefs  while  he  had  been  'their 
companion,  and  yet  had  been  able  to  preferve  his 
character,  fo  that  no  fufpicion  had  fallen  upon  him  *, 
and  he  had  fome  hope  that  he   might  yet  remain 
undifcovered.     Such  a  hope  was,  indeed,  ground- 
lefs  and  unreafonable,  after  what  had  paffed  ;    but 
this  doth  not  make  it  certain  that  he  did  not  enter- 
tain it.     It  is  no  unufual  thing  for  wicked  men  to 
argue  abfurdly,  as  well   as  to  ad  fooliihly.     Luft 
and  paiTion  keep  the  nobler  powers  of  the  foul  in 
an  ignoble  fervitude  ;  and  hurry  them  on  to  a  con- 
dud  as  contrary  to  reafon  as  it  is  to  intereft,  which 
is  not  only  unfit  in  itfcif,  but  tends  to  their  certain 
ruin.     It's  dangerous  tendency  is  evident  to  every 
one  but  themfelves,  who  are  mod  concerned  to  ob- 
ferve  it  -,    and  the  reafon  they  do  not  fee  it,   is  be- 
caufe  their  foolifh  heart  is  darkened. 

Our  Lord    well   knew  the  treachery  of  Judas*s 

heart,  notwichftanding  his  pretended  friendfhip  and 

refped  •,   and  with  a  mixture  of  tendernefs  and  in- 

dignatitn,  Jefus  faid  unto  him,  "  Judas,  betrayeft 

thou  the  Son   of  man  with  a  kifs  ?"   §     There  is 

fomething  inimitably  fine  and  exprefiive  in  this  an- 

fwer.     It  fhows   that   our  Lord  knew   the  man, 

and  faw  through  his  deceit.  He  calls  him  by  name, 

and 
§  Luke  ?,2.  ^S, 


ff  Judas  and  his  tragical  End.  41  j 

and  expofes  his   hypocrifv',    treachery,   and   folly.. 
Judas  ! — It  is  in  vain  to  attempt  to    conceal   your 
perfidy  and  ingratitude — You  know  that  I  am  the 
Son  of  man — not  only  your  Mailer  and  Lord,  who 
have  been  loading  you  with  favors,   and    to  whom 
you  have  profefled  the  warmeft  affedion — but  the 
promifed  iVlefliah,  the  King  of  Ifrael, — You  have 
fufficient  evidence   that  I  juftly  claim  thele  exalted 
titles— -and  yet,  forgetting  boih  your  character  and 
mine,  you   are  come  bafely  to  betray  me  into  the 
hands  of  thofe  who  have  been  long  waiting  for  an 
opportunity  to  put  an  end  to  my  life,  and  to  over- 
throw the  benevolent  defign  upon  which   1  came 
into  the  world. — Is  not  this  crime  attended    with 
fufficient  aggravations  ? — Why  doft  thou  as  it  were 
ftrive  to  accumulate  guilt,  by  adding  hypocrify  to 
ingratitude,  and  iniclence  to  treachery  ? — Know, 
unhappy  man,  that  I  penetrate  your  dark  defigns  ; 
that  I  am  acquainted  with  your  ft;cret  tranfadions ; 
and  am  aware  of  the  errand  upon   which    you    are 
come  ■,  and  therefore  cannot  rerurn  your  infidious 
falutation,  nor  own  thee  as    a  difciple  ;    but  muft, 
from  this  time,    confidcr  thee  as  an  enemy  and  a 
traitor. 

It  doth  not  appear, that  our  Lord  defigned  to  take 
any  particular  notice  of  Judas,  till  he  attempted  to 
accoft  him  as  a  friend  :  Perhaps  he  would  have 
treated  him  with  filent  contempt,  and  have  left 
him  to  ihc  horrors  of  his  own  mind.  Bur  the  air 
©f  rcfped:  and  affedion  the  traicQr  put  on  vexed  his 
,  righteous. 


414  Pra£iical  Ohfervations  on  the  Hijlory 

righteous  foul,  who  never  felt  the  leaft  motion  with- 
in him  contrary  to  the  muft  perfedl  fincerity.  It 
filled  him  with  holy  indignation.  Ill-treatment  is 
hard  to  be  borne  from  any  perfon,or  at  any  time  : 
It  is  hardeft  of  all  when  it  comes  from  thote  who 
have  pretended  refpedt  and  fricndfhip,  to  whom  we 
have  (hewed  kindnefs  and  affedion,  and  from 
whom  we  expefted  anfwerable  returns.  It  was  this 
gave  an  edge  to  David's  forrow,  *'  For  it  was  not 
an  enemy  that  reproached  me,  then  I  could  have 
borne  it  •,  neither  was  it  he  that  hated  me,  that  did 
magnify  himfelf  againft  me,  then  I  would  have  hid 
myfelf  from  him.  But  it  was  thou,  a  man,  mine 
equal,  my  guide,  and  mine  acquaintance.  We  took 
fweet  counfel  t02:ether,  and  walked  to  the  houfe  of 
God  in  company."  -j-  We  cannot  wonder  then,  tkat 
our  Lord  Jdus  Chrift,  who  had  all  the  feelings  of 
humanity,  and  the  ftrongeft  averfion  to  every  thing 
of  moral  evil,  had  the  treachery  and  wickednefs  of 
this  bafe  diffembler  in  the  higheft  deteftation. 

Judas  made  no  return  to  this  fevere  repulfe— 
He  was  not  capable  of  replying — guilt  ftruck  him 
dumb — He  had  not  a  heart  to  repent — and  bold 
and  wicked  as  he  was,  he  had  not  the  hardinefs  to 
mix  with  the  difciples  of  Chrift— He  therefore 
Ihrunk  into  the  enemies*  ranks,  and  filently  accom- 

panied  them  in  their  execrable    undertaking. 

How  this  unhappy  man  difpofed  of  himfelf  after- 
wards, or  v/hat  thoughts  agitated  his  mind,    while 

Je4\is 
t  Pfal.Ti  5;.   12,  13^ 


of  Judas  and  his  tragical  End.  41.5 

Jefus  was  before  the  council,  we  are  not  told. — 
Probably,  he  was  in  fome  private  corner  about  the 
court,  anxioufly  cxpe6ling  the  event. 


The  next  account  wc  have  of  him  is  in  the 
words  I  read  to  yoa  at  the  beginning  of  this  dif- 
courfe.  "  Then  Judas  which  had  betrayed  him, 
when  he  faw  that  he  was  condemned,  repented 
himfelf,  and  brought  again  the  thirty  pieces  of  fil- 
vsr  to  the  chief  priefts  and  elders.'*  Expofitors 
are  not  agreed  at  what  time  Judas  had  this  inter- 
view with  the  priefts  and  elders.  Some,  fuppofing 
that  Matthew  obferves  the  order  of  time,  fix  upon 
that  interval,  when  Jefus,  being  condemned  by 
the  great  council,  was  led  away  to  Pilate.  §  "  But 
after  this,'*  fays  Dr.  Doddridge,  "  the  Jews  were 
fo  intent  on  perfuading  Pilate  to  confent  to  his 
death,  that  there  was  hardly  time  for  the  Sanhe- 
drim's adjourning  to  the  temple,  where  this  occur- 
rence happened,'  before  they  had  prevailed  with  Pi- 
late to  condemn  him."  He  places  this  account  of 
Judas  at  the  time,  when  Jefus  was  condemned  by 
the  Roman  Governor,  when  orders  were  given  for 
his  crucifixion,  and  they  were  aSually  leading  him 
to  the  place  of  execution. 

Till  this  time,  Judas  might  have  flattered  him-- 
felf,  that  Chrift  would  deliver  himfelf  •,  either  that 
he  would  ftrike  fome  fignal  blow  upon  his  enemies. 

Of 
%  Vid.  Grotitts  and  Dr.  Guyfe  in  Loa 


41 6  Pra5fical  Ohfervations  on  the  Hijiory 

or  that  he  would  cfcape  from  them  by  miracle,  as 
he  had  done  once  and  again  ;  and  fo  he  fhould  fe- 
cure  his  money,  and  his  Matter  receive  no  injury. 
But  when  he  faw  him  condemned,  and  meekly  fub- 
mitting  to  the  power  of  thofe  who  had  him  in  their 
hands,  a  multitude  of  diftrading  thoughts  crowded 
into  his  mind.  He  recolleded  what  Chrift  had 
fpoken  of  his  death  ;  and  when  Pilate  fentenced 
him  to  be  crucified,  he  could  not  but  remember  our 
Lord's  frequent  intimations  that  he  Ihould  fuffer 
that  kind  of  death. — Now,  his  guilt  appeared  be- 
fore him  with  all  the  black  and  horrid  circumftan- 
ces  which  attended  it.  He  had  betrayed  his  Maf* 
ter — his  friend — his  guide — his  benefaAor — one 
who  had  followed  him  with  the  kindeft  admoniti- 
ons and  moft  ufeful  inftru6tions — a  prophet,  yea 
and  more  than  a  prophet,  the  Saviour  and  Re- 
deemer of  men — He  had  put  a  flop  to  all  his  be- 
nevolent defigns  and  gracious  operations,  and  cauf- 
cd  him  to  be  treated  as  a  criminal  of  the  worft  clafs. 
At  the  fame  time,*  Judas  would  naturally  call  to 
mind  the  dreadful  doom  which  Chrift  had  denoun- 
ced againft  him,  if  he  perpetrated  the  horrid  crime 
he  had  juft  been  guilty  of.  Inftead  of  thole  high 
ambitious  thoughts  which  he  formerly  entertained, 
of  being  one  of  the  firft  in  Chrift's  kingdom  -,  he 
faw  himfelf  loft— undone— referved  and  deftincd 
to  eternal  woe — without  one  glimmer  of  hope,  or 
the  moft  diftant  profped  of  relief.  Full  ot  diftrefs, 
liorior,  and  defpair,  he   repented  of  what  he  had 

done.*— 


€f  Judas  atjd  his  tragical  End*  4.1  J 

done. — He  repented,  not  with  true  godly  forrow, 
but  with  a  gloomy  furious  remorfe  which  only 
plunged  him  deeper  into  ruin.  However,  as  the 
iirft  effort  to  get  eafe,  he  carried  back  the  wages 
of  unrighteoufnefs  which  he  had  received.  The 
thirty  pieces  of  filver  for  which  he  had  fold  his 
Mader  became  now  an  infupportable  load.  Dear- 
ly as  he  loved  money,  he  could  not  look  upon  tiws 
price  of  blood,  of  the  moft  precious  blood,  with- 
out horror — he  could  not  keep  it  without  torment. 
Every  piece  of  filver  was  like  a  dart  ftriking  thro* 
his  liver,  it  was  a  fling  to  his  confcience  already 
tortured  with  a  thoufand  fevere  refledlions.  He 
was  diftreffed  till  he  had  got  rid  of  that  fordid  gain, 
for  which  he  had  juft  now  in  a  fenfe  bartered  his 
immortal  foul.  He  carried  the  thirty  pieces  of  fil- 
ver back  to  thofefrom  whom  he  had  received  them» 
"  faying,  I  have  finned,  in  that  I  have  betrayed  in- 
nocent blood."  Thus  did  Providence  order  that  our 
Lord  fhould  have  a  teftimony  even  from  the  man 
who  had  betrayed  him.  He  made  a  confefllon  of 
his  fin,  when  it  was  not  pofilble  he  fhould  have  any 
temptation  to  prevaricate — 3confefilon,which  noth- 
ing but  a  pungent  fenfe  of  guilt  could  have  extort- 
ed from  him— He  made  it  publicly,  and  in  the 
prefence  of  thofe  who  had  been  partners  in  his 
crime. — He  made  it  before  our  Lord's  crucifixion, 
that  if  poITible  he  might  prevent  that  awful  tragedy. 

It  might  reafonably  have  been  expe(5led, that  vi'hen 

thepricfls  andeldersheard  theconfc(rion,and  law  the 

F  f  f  dif^refs 


41 8  P radical  Ohfervations  on  the  Hijiory 

diftrefs  of  this  unhappy  man,  they  would  be  ftruck 
with  the  deepeft  horror,  and  haften  to  Pilate,  in 
order  to  prevent  the  execution  of  the  unjuft  len- 
ience they  had  compelled  him  to  pronounce.  But 
no  difpofition  of  this  kind  appears.  They  exprefled 
no  remorfe  for  their  own  guilt — no  concern  for  an 
ijjnocent  perfon  jufl:  going  to  fufFer  a  cruel  death — 
nor  the  lead  pity  for  a  defpairing  wretch  whom  they 
had  drawn  into  the  crime  which  was  the  caufe  of 
his  prefent  diilrefs.  With  a  cool  and  determined 
countenance  they  anfwered  him,  "  what  is  that  to 
us  ?  fee  thou  to  that." — **  Is  this,"  fays  one,  "  the 
language  of  rulers,  yea,  of  prielts  ?  But  they  had 
caft  off  the  fear  of  that  God,  whofe  minifters  they 
were,  and  "had  devoted  themfelves  to  gain  and  am- 
bition. They  therefore  felt  no  remorfe,  even  when 
Judas  trembled  before  them,  and  appeared  almoll: 
diftratled,  under  the  fenfe  of  a  crime,  in  which  they 
had  been  confederates  with  him.  But  their  confci- 
ences  were  feared  as  with  a  red  hot  iron,  and  all  their 
famrliar  converfc  with  C)ivine  things  ferved  only, 
in  fuch  a  circumftance,  to  harden  their  hearts,  as 
temj^ered  fteel  gathers  ftrength  from  the  furnace, 
and  the  hammer."  Judas  could  not  thus  quiet  his 
.  )nfciencc.  Their  fedatenefs  in  wickednefs  afforded 
no  relief  to  hrm.  It  rather  increalcd  the  agony  of 
his  mind  to  find  them  determined  to  profecute  their 
plan.  He  found  there  was  no  hope  from  them  of 
faving  that  innocent,  that  illuftrious  perfon  whom 
he  had  betrayed  :  and  frantic  with  rage,  "  he  cafi: 
do-wi?  the  pieces  of  filver  in  the  temple,  and  depart- 
ed."  


if  Judas  and  bis  tragical  End.  419 

cd." — Behold  the  deceitfiilnefs  of  fin  ! — Not  many 
hours  before,  Judas  received  this  money  from  them, 
and  was  gratifying  himfelf  with  the  thought  of  im- 
proving and  enjoying  what  he  had  fo  wickedly  pro- 
cured. But  now,  he  throws  it  back  with  detefla- 
tlon  and  contempt.  It  was  of  no  value  when  his 
confcience  was  awakened ;  it  was  nothing,  Icfs  than 
nothing  and  vanity  :  Or  rather,   it  was  a  burthen 

too  heavy  for  him  to   bear. So  it  is   with    fin 

at  all  times  and  of  all  kinds,  it  is  treacherous  and 
deceitful.  Men  fondly  imagine  they  fliall  enjoy 
great  pleafure  in  the  gratification  of  their  fenfual  or 
ambitious  inclinations.  They  dream  of  continual 
delight  and  eafe  ;  but  they  find  themfelves  deceived 
and  difappointed.    They  mifs  of  the  delight  they  ex- 

pefled — They  meet  with  an  adder  in  the  path 

*'  In  the  midfl  of  laughter  the  iieart  is  lorrowful,  and 
the  end  of  that  mirth  is  heavinefs."  When  confci- 
ence is  throughly  alarmed,  they  would  readily  re- 
fign  all  their  honors,  all  their  pleafures,  however 
dearly  purc.haied,  if  that  would  give  cafe  to  their 
difbrelfed  minds.  Confcious  of  guilt,  they  wifli 
thfv  could  !-ecal  the  unhappy  adions  of  their  paft 
lives  ;  their  hearts  tremble  for  fear  of  God. — Hap- 
py for  them,  who  mourn  for  fin  vvith  that  "  godlv 
forrow  which  worketh  repentance  unto  liie."  This 
is  notalwaystheeffeflof  conviulionsandawakeninos. 
Some  lofe  all  hope,  their  diftreis  like  that  of  Judas 
ends  in  black  defpair — Others  drown  jorrow  in  their 
cups,  or  perhaps  in  the  cares  and  amufemcnts  of 
lite—They  have  not  grace  to  repent,  even  when  they 

arc 


420  Fra^ical  OhfervatioKS  on  the  Hijioyy 

are  fenfible  of  their  crimes.  Too  many  return  with 
*'che  dog  to  his  vomit/'  and  with  the  "fow,that  was 
>va{hed,to  her  wallowing  in  the  mire."  It  is  impof- 
fible  men  fhould  aft  a  more  perverfe  and  unreafon- 
able  part.  If  they  were  to  live  here  always,  or  if 
death  put  an  end  to  their  exiftence,  their  conduft 
would  not  be  fo  criminal.  But  taking  things  as 
they  are,  it  is  ftupidity,  it  is  diftraflion.  "  Mad- 
r^th  is  in  their  heart  while  they  live,  and  after  that 
they  go  to  the  dead."  An  awful  found  to  the 
guilty  finner  ! — They  go  to  the  dead — happy  for 
them  if  this  was  all — Yes  !  Non-exiftence,  gloomy 
as  the  thought  is,  would  be  happinefs,  when  com- 
pared with  that  ftate  of  mifery  and  forrow  which 
awaits  them.  Oh  I  then,  think  of  your  ways  be- 
fore it  be  too  late — repent  while  repentance  may  be 
of  advantage  to  you — "^  Turn  ye,  turn  ye,  why 
Ayillye  die  V\ 

Rut  to  return  to  Judas — He  departed  from  the 
priefts  and  elders  lightened  of  his  money,  but  not 
at  all  r.uieted  in  his  mind.  And  now — what  couffe 
fnould  he  have  taken  ?  What  !  but  to  have  repair- 
ed to  chat  Maimer  he  had  JDetrayed — to  have  implor- 
ed the  mercy  of  that  God  he  had  fo  highly  offend- 
ed— and  to  have  trufted  to  the  merit  of  that  blood 
hchad  been  fo  impioufly  inftrumental  in  fhcdding  ?— ^ 
Who  can  fay  he  might  not  have  obtained  mercy  .? — 
Put  inftead  of  ailing  in  this  wife  and  rational  man- 
ner, "  he  departed — and  went  and  hanged  himfelf." 


of  Judas  and  his  tragical  End.  421 

—Tremendous  alternative  ! — To  precipitate  hini- 
fclf  into  tiiat  mifery  which  he  dreaded  I — and  to 
hurry  before  the  awful  tribunal  ©f  a  holy  God, 
through  fear  of  his  vengeance  \ 


Such  a  (hocking  iiiconfiftency  of  condudl:  is  every 
©ne  guilty  of  who  commits  the  horrid  crime  of 
fuicide— a  crime  fo  contrary  to  all  didates  of  rea- 
fon,  and  the  very  firfl:  principles  of  human  nature, 
that  fome  have  fuppofed  it  impolTible  to  be  com- 
mitted by  any  one,  who  is  not  deprived  of  the  ca-. 
pacity  of  reafoning  and  refleding.  I  am  willing  to 
wiake  every  allowance  for  thofe  unhappy  perfons 
who  have  Been  left  of  God  to  put  an  end  to  their 
own  lives — It  is  not  to  be  doubted,  that  a  great 
part  of  them  have  loft  the  poflTelTion  of  themfelves, 
and  therefore  have  not  been  moral  agents,  nor.  ac- 
countable for  what  they  have  done.  But  charity  it- 
felf  cannot  conclude  that  this  hath  been  the  cafe  with 
all  who  have  laid  violent  hands  on  themfelves.  It 
is  not  fufficient  to  fay  this  crime  is  to  the  higheft 
degree  irrational.  May  not  this  be  faid  of  every 
wilful  fin  }  Men  often  break  the  laws  of  God,  when 
they  know  and  believe,  that  by  theiv  dilbbedience 
they  expofe  themfelves  to  the  damnation  of  hell. 
They  run  with  their  eyes  open  into  eternal  perditi- 
on. They  have  reafon,  but  they  do  not  exercife 
it.  They  fuffer  themfelves  to  be  governed  by 
their  appetites  and  paJions,  when  they  know  tho 
confequencc  will  be  death ;  that  their  prefent  con* 
|ju6l  will  accelerate  the  death  of  the  body,  and  \% 

likely 


42  2         Fra5lical  Ohfervatlons  on  the  Hiftory 

likely  to  terminate  in  the  fecond  death.  This  may  fit- 
ly be  called  madnefs  and  diftraclion,  beeaiife  men 
under  the  government  of  reafon  would  not  a6l  thus. 
Byt  it  is  voluntary  madnefs,  and  which  they  might 
prevent  ;  and  therefore  they  are  juftly  chargeable 
with  their  irrational  condufl. — And  this  I  fear  is  too 
often  the  cafe  with  felf-murderers.  They  are  them- 
felves  the  caufesof  that  difcontent,  that  (liame,  that 
horror,  that  defpair,  which  have  this  fatal  end — 
They  a6t  irrationally  when  :hey  have  power  to  aft 
Otherwife — They  will  not  repent — They  will  not  im- 
plore the  mercy  and  grace  of  God — But  give  way 
to  their  gloomy  palTions,  till  they  precipitate  them- 
felves  into  an  aftion,  which  is  to  the  laft  degree  cri- 
minal, and  infinitely  dangerous. — They  rife  up  a- 
gainft  the  government  of  God — take  his  work  into 
their  own  hands — and,  while  they  are  guilty  of  a 
mod  daring  act  of  rebellion  againft  .their  Ibvereign 
Lord,  tJiey  put  themfelvcs  beyond  the  pofllbility  of 
repentance. — To  get  rid  of  their  prcient  milery, 
they  plunge  themfelvcs  into  that,  which  is  not  on- 
ly greater,  but  abfolutely  remedilefs— Let  all,  but 
efpecially  thofe  who  are  in  great  dillrefs,  whether 
of  a  temporal  or  fpiritual  nature,  carefully  arm 
themfelvcs  with  the  ftrongeft  refoludons  againft  e- 
very  temptation  to  this  dreadful  fin.  Rejc6l  the 
firft  fuggeftion  with  deteftation,  it  is  both  unnatu- 
ral and  diabolical,  and  doth  not  admit  of  the  lead 
deliberation.  A&  the  moll  effedual  preferva- 
tive,  feck  the  Spirit  and  grace  of  God,  to  deliver 
you  from  fgch  thoughts,  as,  if  indulged,  are  likely 
^  tQ 


of  Judas  and  his  tragical  End.  j^i^ 

to  end  in  perdition  here  and  hereafter.  It  was  def- 
pair  of  the  mercy  of  the  infinitely  benevolent  Je- 
hovah chat  led  Judas  to  deftroy  himfclf — a  difpofi- 
tion  of  ^-nind,  which,  after  all  God  hath  done  for 
iTJan,  is  moft  inexcufable  and  afirontive,  and  which 
we  ought  to  refift  with  the  greateft  firmnels  and 
conftancy — To  think  our  cafe  defperate  is  the  moft 
likely  way  to'  make  it  fo. 

You  doubtlefs  obferve  fome  difference  between 
the  account  given  in  our  text,  and  that  which  we 
have  in  Acts  i.  1 8.  There,  the  apoftle  Peter,  fpeak- 
ing  of  Judas,  fays,  "  and  falling  headlong  he  burft 
afunder  in  the  midft,  and  all  his  boWels  gufhed 
out."  Some,  in  order  to  reconcile  thefe  accounts, 
render  the  words  in  Matthew,  that  he  was  fuffb- 
cated,  namely,  with  grief,  fhame,  and  remorfe;  or, 
which  is  the  fame  thing,  died  of  a  fquinancy  occa- 
fioned  by  it.  And  that  he  fell  down  on  his  face, 
and  afterwards  burft  afunder,  as  is  common  to  per- 
fons  in  that  diftemper.  f  But  the  more  ufual  con- 
jeflure,  and  which  is  not  the  lefs  juft  for  being 
common,  is,  that  die  rope  or  that  to  which  it  was 
faftcned  gave  way,  fo  that  he  fell  on  his  face,  and, 
being  at  the  top  of  fome  precipice,  his  bowels  gufiied 
out  by  the  violence  of  the  fall.  §  Thefe  circum- 
ftances  in  the  death  of  this  wicked  traitor  more 
fignally  manifefted  the  righteous  judgment  of  God, 
to  all  who  were  witnefles  of  them.  "  And  it  was 
known  unto  all  the  dwellers  in  Jerufalem/* 

I 

%  Univ.  Hift.  vol.  lo.  p.  595^.     §  Guyfe  and  Doddridge. 


424  Practical  Ohfervations  on  the  Hijiory 

I  fhould  gladly  embrace  the  charitable  fentiment 
ofthofe,  who  think  that  the  repentance  of  Judas 
was  fincere,  and  that  he  obtained  mercy  of  God. 
But  I  cannot  find  any  warrant  for  fuch  a  concjufi- 
on.  And  we  may  not  pervert  the  fcriptures,  even 
to  magnify  the  grace  of  God. 

How  great  the  difference  between  Judas  and 
Peter  !  and  how  different  the  difpenfation  of  hea- 
ven towards  them  ! — Judas  betrayed  his  Mafter  ; 
Peter  denied  him — The  crime  of  Judas  was  the  ef- 
fp(5l  of  deliberate  malice  ;  Peter*s  of  a  fudden  fur- 
prize — Peter  went  out  and  wept  bitterly  j  Judas 
departed  and  hanged  himfelf — Peter  was  reftored 
to  his  office  -,  Judas  was  a  fon  of  perdition — Thus 
God  "  hath  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth.'*  We  are  not  indeed 
to  fuppofe  that  God  ever  adls  without  reafon  :  and 
though  fometimes  the  rcafon  of  his  condufl  is 
hid  from  us,  yet  in  this  cafe  it  was  obvious.  Peter 
had  a  good  and  honed  heart,  though  he  was  guilty 
of  a  very  great  fin  ;  Judas  had  long  been  a  bafe 
difiembler,  and  had  perfidioufly  embezzled  the  little 
ftock  with  which  our  Lord  had  cntrufted  him.— 
Peter  loved  his  Mailer,  and  followed  him  becaufc 
he  believed  him  to  be  the  Chrift  the  Son  of  God  ; 
Judas  had  no  regard  to  his  Lord,  and  followed 
him  only  from  bafe  and  fordid  motives. — Divine 
grace  had  made  the  difference,  but  the  difference 
was  made.-^In  all  we  fee  God*s  regard  to  holinels, 

and 


ef  Judas  and  his  tragical  End,  '423 

and  the  perfefl  reditude  of  his  nature  and  of  his 

condufl. 


Behold  alio  the  (overeign  diftinflion  made  be- 
tween judas  and  the  thief  on  the  crofs. — Judag  % 
had  long  lac  under  the  inftru(Stion  of  hini  whd  ^ 
fpake  as  never  man  fpakc ;  he  had  been  a  profcfTor 
of  religion,  and  vv.-is  railed  to  the  dighicy  of  an  a- 
polUe.  The  thiet  had  livt-ri  in  vice  and  wicked- 
nefs,  been  an  open  enemy  of  God,  and  died  a  vic- 
limof  juftice, — He  was  taken  and  Judas  left.— The 
thief  heard  from  the  mouth  of  the  Saviour  of  the 
world,  "  this  day  thou  (halt  be  with  me  in  para- 
dife  •,"  Judas  went  to  his  own  place. -^N6  appear- 
ance of  religion,  nor  facredhefs  of  chara6ler  cari 
avail  us  with  a  holy  God,  if  v^e  continue  under  the 
guilt  of  fin,  and  are  deceitful  in  our  religious  pro- 
fefllons.  But  on  the  other  hand,  repentance  is  never 
too  late  if  it  be  fincere  ;  nor  are  any  offenders  ex- 
cluded from  a  (hare  in  rhe  merits  of  Chrift  and  the 
mercy  of  the  gofpel,  un'lefs  they  exclude  themfclves 
by  unbelief  and  impenitence. 

I  have  now  gone  through  this  affe6tirig  hiffory,' 
and  have  made  lb  niany  praflical  rt:fle6lion,'>  as  I 
went  along,  that  there  feems  but  little  occafion  for 
a  particular  application.  There  is  one  liiference 
from  the  ftor'y  of  Judas  which  I  have  already  men- 
tioned, but  which  is  of  lb  great  importance  that  it 
deferves  a  more  particular  confideration. 

G  g  S  .  it 


42  5        F radical  Ohfirvations  on  the\HiJiory 

It  is  this.  That  Jefus  the  great  Founder  of  our 
religion  was  no  impoftor,but  was  in  truih  the  Son  of 
God,  the  promifed  Mefliah.  Our  Lord  came  to  in- 
troduce a  new  difpenfation  of  religion  •,  to  accom- 
plilh  the  things  "  which  were  written  in  the  law  of 
M-ifes,  and  in  the  prophets,  and  in  the  pfalms,'* 
concerning  an  extraordinary  perfon  who  was  to 
come  into  the  vVorld  to  inftrudl  and  reform  man- 
kind. His  religion  was  not,  like  that  of  MoJeSjto 
be  confined  to  a  particular  nation  ;  the  kingdom  of 
Chrift  was  to  be  of  large  extent  ;  according  to  the 
promife  made  to  Abraham,  "  In  thy  feed  (hall  all 
the  nations  of  the  earth  be  blefied." — Jefus  himfelf 
was  "  not  fent  but  to  the  loft  iheep  of  the  houfe  of 
Ifrael ;"  his  perfonal  miniftry  was  confined  to  the 
land  of  Judea  -,  and  even  there  he  was  to  be  feen 
on  the  public  ftage  only  for  a  fhort  tirne.  In  this 
time  he  was  to  lay  the  foundation  of  that  kingdom 
which  the  God  of  heaven  was  to  fet  up  according 
to  the  ancient  prophecies,  a  kingdom  which  was 
never  to  be  deftroyed. — He  was  to  prove  himfelf 
to  be  the  Mefiiah  promifed  to  the  fathers — and  to 
give  fuch  evidences  of  his  divine  mifiion,  as  might 
be  a  fufficient  ground  of  a  rational  faith,   not  only 

in  his  day,  but  in  all  ages  of  the  world. k  was, 

therefore,  not  merely  expedient,  but  neceflary,  that 
there  fhould  be  a  number  to  teftify  and  bear  witnefs 
of  the  great  f^idls  upon  which  the  truth  of  chriftia- 
nity  refts,  and  to  publifh  them  to  the  world.  Ac- 
cordingly, Jefus  firft  "  ordained  twelve,  that  they 
Ihould  be  with  him,  and  that  he  might  fend  them 

forth 


of  Judas  and  his  tragical  End.  427 

forth  to  preach,  and  to  have  power  to  heal  fick- 
nefles,  and  to  caftouc  devils."  Pie  afterwards  lent 
out  feventy  others  on  the  fame  errand.  But  the 
firft  twelve  were  the  perfons  whom  he  admitted  to 
the  greateft  intimacy — they  were  with  him  in  all 
his  retirements — they  followed  him  in  all  his  jour- 
nies— they  received  fuch  marks  of  favor,  that,  a- 
greably  to  the  carnal  and  ambitious  notions  of  his 
kingdom  which  they  at  firft  entertained,  they  exped- 
ed  to  be  his  minillers  of  ftate,  and  to   fuftain    the 

higheft  employments  under  him. His  view  in 

calling  them  and  keeping  them  near  his  perfon  was 
indeed  very  different  from  their's  :  It  was  to  pre- 
pare them  for  the^lorious  work  of  preaching  the 
gofpel,  and  thatffiiey  might  be  able  to  declare  to 
the  world  the  things  thatjefus  had  done  and  taught. 
Nothing  could  be  more  wifely  ordered,  upon  the 
fuppofition  of  the  truth  of  chriftianity,  and  the 
reality  of  our  Saviour*s  divine  milTion.  The 
apoftlcs  were  authentic  witneffes  of  fafts  which 
they  had  *'  fec'n  and  heard,"  though  they  did 
not  at  firft  underftand  the  great  confequence 
of  thofe  fadls,  or  of  their  tcftimony  about  them. 
By  the  marvellous  defcent  of  the  Spirit  on  the  day 
of  Pentecoft,  the  whole  fcheme  of  the  chriftian  re- 
ligion was  committed  to  them,  and  they  were  en- 
dued with  power  from  on  high  ;  they  then  preach- 
ed the  gofpel  with  all  boldnefs,  and  wonderful  was 
the  luccefs  of  their  preaching.  By  the  apoftlcs,  or 
by  their  means,  and  during  their  lives,  chriftianity 
had  a  fvvift  and  exte;irive  fpread,  not  only  thro'ouc 

Judcs, 


'^28  Pr allied  Ohfervatio72S  en  the  Hijlory 

judea,  but  through  a  very  great  part  of  the  vv^orld. 

Let  us  now  fLippofe,  on  the  other  hand,  that  Je- 
fus  had  fome  fecretdefign  different  fron  that  which 
he  profelTcd,  that  he  intended  to  propagate  a  fah^- 
hood,  and  upon  this  falihood  to  erecl  his  kingdom. 
His  defign  mull  have  been  communicated  to  thofe 
choicn  followers  who  were  to  be  employed  in  carrying 
it  on  :  Or  they  mult  have  difcovered  it  themlelves. 
As  they  were  with  him  at  all  times,  and  in  all 
places,  they  nmf^  have  had  opportunity  to  oblerve 
his  retired  adlions,  and  the  moft  fecret  parts  of  his 
3ife  :  They  mqft  have  known  whether  his  private 
condud  was  anfwerable  to  what^  openly  profefled. 
He  called  himfelf  the  Son  of  God,  and  publicly 
declared  that  he  carqe  to  correfl  the  falfe  notions 
of  religion  and  moraliry  which  had  obtained,  and 
to  fet  an  example  of  perfed  virtue.  There  wai 
reafon  to  expeft  a  perl'on  of  fuch  an  extraordinary 
charader  would  be  eminent  tor  his  devotion,  his 
purity,  his  charity.  They  who  were  continually 
"with  him  could  not  but  fee,  whether  there  was  any 
thing  in  his  behavior,  when  retired  from  the  view 
cf  men,  inconfiilenc  with  thele  pretenfions,  any 
thing  that  look-d  hkeart  and  collufion,  or  like  one 
•who  defigntd  ro  deceive  them,  and  to  impofeon  the 
•world.  I:  was  impoiTible  that  a  perfon  with  whom 
they  were  converfant  in  all  fituations,  and  for  a 
num.ber  of  years,  (hould  carry  on  fuch  a  fcheme, 
^viihout  giving  them  fome  fufpicion  of  his  finite!; 
Yievrs  j  or  thac  they  Ihould  hz  deceived  in  the  mi- 
racier 


of  Judas  and  his  tragical  End,  42  f 

racles  which  he  pretended  to  work,  and  which  were 
offuch  a  nature  as  not  to  admit  of  a  deception, 
where  thofe  who  were  witnefies  of  them  had  only 
a  common  fhare  of  underllanding  i  it  follows 
therefore  that  if  he  was  an  impoftor,  his  twelve  dif- 
ciples  at  lead  were  confederate  with  him. 

As  Judas  wa?  one  of  our  Lord's  fcled  followers, 
one  of  the  twelve  who  were  his  conftant  compani- 
ons, if  there  had  been  any    fuch  fecret  defign  as  wc 
have  fuppofed,  he  mult  have  been  made  acquaint- 
ed with  it  ;   if  there  had  been  any  confederacy  he 
would  have  been  in  it.     There  is  no  appearance  of 
3   diftinftion    between  him  and  the  other  apoftles. 
In.two  or  three  inftances,  Jefustook  Peter,  James, 
and  John  to  be  witnefies  of  fome  tranfacStions    in 
which  he  choie  to  be  more  private  than    common. 
But    he   did  not  raife  thefe  to  any   higher   ftation, 
nor  allow    them  to  aflame  a  fuperiority  over  their 
brethren.     Nor  did  the  notice    he   took  of  them 
give  any  offence  to  the  other  difciples  ;    any  more 
than  the  particular  regird  he  (hewed  to  John,  who, 
lay  in  his  bofom,  and  was  by  way  of  eminence  fti- 
]ed  the  beloved  difciple,  did   to  Peter  and  James. 
As  to  Judas,  it  is  plain  he  was  upon  a  par  with  hi§ 
Ijrethren.     He    was    conftituted  an    apoftle  at  the 
fame  time  ;  he  attended  on  our  Lord  as  they  did  -^ 
he  was  fent  forth  as   they  Vv'ere  ;  he   was  endowed 
Avith  the   fame   extraordinary  ^ifts ;   a   particular 
trull  was  committed  to  him  •,    he  had  the  care  of 
-^'hatever  fum  his  Mafter  was  at  any    time   owner 
gf }  it  was  lefc  to  him  to  prcyide  neceflaries  for  the 

liu)^ 


430  Practical  Obfervations  on  the  Hijlory 

little  company  our  Lord  always  had  about  him  ; 
and  to  diftribute  (o  the  poor  according  to  his  Maf- 
ter's  direction.  Whatever  obliquity  there  was  in 
his  heart,  he  appeared  to  the  other  difciples  honed 
and  faithful,  they  had  no  fufpicion  of  his  integrity, 
nor  did  his  Matter  by  any  neglect  or  rebuke  give 
him  any  occafion  of  difguft.  If  there  had  been  any 
particular  difference  in  the  conduft  of  our  Lord  to 
Judas,  or  in  that  of  Judas  to  his  Mafter,  any  ne- 
gleft,  any  coldnefs,  or  indifference,  on  the  one  fide 
or  the  other,  it  would  have  raifed  fuipicions  in  the 
minds  of  the  eleven,  and  when  Chrift  faid  "  one 
of  you  fhall  betray  me,"  they  would  have  imme- 
diately fixed  upon  him  as  the  perfon  •,  v/hereas  each 
one  was  more  ready  to  miftruft  himfelf,  "  and 
they  began  every  one  of  them  to  fay  unto  him. 
Lord,  is  it  \  ?'* 

When  Chrift  fent  out  his  apoftles  to  preach  the 
gofpel,and  profeffed  to  give  them  a  power  of  work- 
ing miracles,  Judas  was  fent  forth  with  the  others. 
The  evangelift  tells  ns,  that  Jefus  gave  his  twelve 
difciples  "  power  and  authority  over  all  devils  and 
difeafes.'*  And  we  are  told  how  fully  they  execu- 
ted this  commiiTion  ;  J  "  And  they  w'tnt  out  and 
preached  that  men  ihould  repent  ♦,  and  they  calt 
out  many  devils,  and  anointed  with  oyl  many  that 
were  fick,  and  healed  them,"  Now  Judas  could 
not  but  know,  wlifether  he  had  this  power  or  not  •» 
whether  he  had  in  fad,   by  invoking  the  name  of 

Jefus,  healed  difeafes  and  caft  out  devil?. 

t  Mark  6.   i.-!,  13.  HerS, 


9f  Judas  and  his  tragical  End,  4.^  i 

Here  was  a  fair  trial  of  his  Mafl:er*s  charafler 
and  authority.  If  thefe  miracles  were  wrought  by 
power  derived  from  him,  and  in  confirmation  of 
that  religion  he  came  to  introduce,  there  was  no 
room  to  difpute  his  divine  mifiion,  or  to  doubt 
whether  he  was  the  Mefllah.  On  the  contrary,  if 
Judas  founci  chat  Jefus  profefled  to  give  him  a 
power,  which  he  did  not  receive  •,  and  that  he  pre- 
tended to  veil  him  with  authority  over  difeafes,  of 
which  notwithftanding  he  did  not  find  himfelf  pof- 
fefied,  he  muft  conclude  Jefus  \Vas  not  that  extra- 
ordinary perfon  he  declared  himfelf  to  be,  but  was 
a  deceiver  and  impoftor.  If  this  was  the  cafe,  Ju- 
das ought  to  have  expoied  fuch  a  mere  pretender  • 
he  would  have  done  right  in  difclofing  any  wicked 
fecret  which  had  been  committed  to  him,  in  joining 
with  the  fcribes  and  pharifees  in  undeceiving  the 
people,  and  in  ufing  his  utmofl  endeavors  to  bring 
fuch  an  offender  to  condign  punifhment,  and  irri- 
tated as  he  was,  no  doubt  he  would  have  dorte  it. 

Did  Judas  make  any  fuch  difcovery,  even  when 
he  confederated  wiih  the  priefts  and  elders  to  be- 
tray his  Mafter  ?  Did  he  bring  the  leaft  charge 
againft  him  of  any  fecret  wickednefs  ?  How  ea- 
gerly would  his  enemies  have  catched  at  fuch  a 
confeffion  !  How  diligently  would  they  have  propa- 
gated fuch  a  fad  !  What  a  triumph  would  it  have 
affbrded  them  over  him  who  had  fet  himfelf  up  as 
a  Prophet,  if  one  of  his  own  difciples  had  opened 
any  private  fchemc,  or  had  only  fuggefted  that  he 

had 


43*  Pra£lical  Ohfirvations  on  the  Hijiory 

had  pretended  to  more  than  he  had  been  able  to 
perform  !  How  exaftly  would  an  infinuation  of 
this  fort  have  anfwered  their  views  !  and  what  ufe 
would  they  have  made  of  it  to  undeceive  the  peo- 
ple who  had  conceived  a  high  opinion  of  his  perfon 
and  chara6ter  !  What  a  principal  evidence  would 
he  have  been  againft  Jefus  on  his  trial  before  Pi- 
late, when  they  were  obliged  to  pick  up  every  one 
who  would  alledge  any  thing  that  would  ferve  the 
turn,  whether  true  or  falfe  !  But  is  there  the  leaft 
hint  of  any  thing  of  this  kind  ?  No,  they  feemed 
willing  to  keep  him  out  of  fight  during  the 
trial,  as  one  that  would  injure  rather  than  help 
their  caufe.  Judas,  abandoned  as  he  was,  did  not 
dare  to  prevaricate  to  fuch  an  awful  degree,  to  al- 
fcrt  any  thing  againft  his  Mafter,  or  to  charge  him 
with  the  leaft  crime.  He  was  convinced  of  his 
perfefl  reflitude,  and  had  been  witnefs  of  the  pow- 
er which  Jefus  had  exerted  himfelf  in  innumerable 
inftances,  and  which  he  had  fometimes  communi- 
cated to  others,  even  to  Judas  himfelf  J  and  this 
traitor  moft  probably  thought,  that  he  who  could 
"  ftill  the  noife  of  the  feas,  the  noife  of  their 
waves,"  would  quiet  "  the  tumult  of  the  people,'* 
and  deliver  himfelf  out  of  their  hands.  This  was 
no  unreafonable  conjedure  after  the  much  greater 
exertions  of  his  divine  power  which  Judas  had 
been  witnefs  of.— When  this  miferable  m,an  found 
himfelt  difappointed  in  this  his  expedation,  he  was 
feized  with  the  greatcft  horror  and  diftrefs  from  th« 

though^ 


§f  Jndas  and  Bs  tragical  End.  433 

thought  of  what  he  had  done  ;  and,  as  the  only 
expedient  to  obtain  relief,  he  made  a  public  decla- 
ration of  his  Mailer's  innocence  and  his  own  per- 
fidy and  guilt  to  the  Jewilh  rulers  •,  that  if  pofllble, 
he  mighc  prevent  the  injullice  and  cruelty  which 
were  like  to  be  the  confcquence  of  his  treachery. 
And  when,  to  his  utter  confufion,  he  found  that  he 
could  make  no  impreflion  on  their  obdurate  hearts, 
he  put  an  end  to  his  own  life, as  not  able  to  bear  the 
horrid  tragedy  which  was  going  to  be  acted.  Doth 
this  look  like  a  man  who  knew  Jefus  to  be  a  de- 
ceiver ?  Could  there  be  a  ftronger  evidence  of  his 
full  convidlion  of  his  Matter's  integrity,  and  of  the 
juftice  of  his  pretenfions  ?  It  feems  impoflible  to 
account  for  the  behavior  of  Judas  in  this  lalt  peri- 
od of  his  life,  upon  any  other  fuppofition  •,  and  ta- 
king it  in  this  view,  it  is  a  ftrong  confirmation  of 
the  truth  of  the  chriftian  religion.  And  this 
ferves  to  illuftrate  the  wifdom  of  God  in  appoint- 
ing him  one  of  the  twelve. 

God  over-ruled  this  awful  a(ft  of  wickednefs,  as 
he  more  eminently  did  the  death  ofthatjuffc  one 
who  was  thus  cruelly  and  ungratefully  betrayed,  to 
the  purpofes  of  his  own  glory  ;  but  this  did  not  ex- 
tenuate the  crime,  nor  fliould  icleffen  our  abhorrence 
of  it.  We  fee  here  a  milcreant,  betraying  his  Lord 
and  Mafter — a  Mafter  who  had  treated  him  with 
the  greateft  affedtion,  and  had  raifed  him  to  the 
higheft  honor — one,  of  whole  divine  miflion  he  had 
the  moft  convincing  evidence,  and  whom  he  knew 
to  be  the  Son  of  God,  and  the  Saviour  of  men — • 
one,  whofe  preaching  he  had  long  fat  under,  and 
whofc  holy  life  he  had  particular  opportunity  to 
,H  h  h  obfcrvc 


434      PraSfical  Olfervations  on  the  Biflory^  &c.' 

^    obferve  ! — We  fee  him  deliberately  contriving  the 
ruin  of  this    illuftrious    perfon  •,  pretending  friend- 

f     (hip  while  his  heart  was  full  of  malice  and  deceit  ! 

^     — What  crime  fo  black,   that  human  nature  is  not 
capable  of  it  ! 

Let  us  not  wonder,  if  our  friends  forfake,  be- 
tray,  and  abufe  us.  Let  us  look  for  fuch  things  in 
this  deceitful  wicked  world.    *'  The  difciple  is  not 

''  above  his  Mafter,  nor  the  fervant  above  hisLord." 
While  we  tremble  at  the  awful  deftrudion  of 
Judas,  let  us  carefully  avoid  every  approach 
to  his  fin.  Our  Lord's  perfon  is  indeed  above 
any  injurious  attempt  of  our's,  but  men  may 
have  the  fame  difpofition  of  mind  that  was  fo  fatal 
to  this  ungrateful  traitor,    and    may    commit   fins 

that  greatly  refemble  his. The  day  will  come, 

when  the  ungodly    finner,    and    the  concealed  hy- 
pocrite, muft  appear  before  his  impartial  tribunal. 
Then,  all  their  diJliinulation,   all  their  wickednefs, 
will  come  to  their  remembrance,  and  fill  them  with 
remoiTe    and  horror.     How   earneftly  doth  Judas, 
that  Ton  of  perdidon,  wifh,    that  he  had  not   been 
guilty  of  the   impious   deed   which   brought    him 
to  fuch  a  dreadful  end,  or  that  he  could  recall   his 
bafe  and  wicked  treachery  1    The  befl;  way  to  pre- 
vent fuch  fruitlefs  wifhes  is  to  do  nothing  we  fhould 
defire  to  recall.     He  who  would  not  repent  of  be- 
traying Chrift,  mufl:  take  care  not  to   betray    him. 
Whatever  prefent  advantage  any  one  may  gain,  by 
calling  Chrill  Mafter  and  Lord,   and  at  the  fame 
time  betraying  his  caufe  and  intereft  in  the  world, 
it  will  be  as  certainly  true  of  him  as   it  was  of  Ju^ 
das,  that    "    it  had  been  good  for  him    that  he 
had  never  been  born.''  SERMON 


tfmsussxsfsei^^ 


SERMON     XIX. 


Man  doomed  to  return  to  the  dull  from  whence 
he  was  taken. 


Genesis     III,     19. 

Di/Jl  thou  art,  and    unto    duft  flmlt 
thou  return. 


THERE  is  no  fubjed  which  men  arc  more 
loth  to  meditate  upon  than  their  own  frailty 
and  mortality.  They  flirink  back  at  the  thought 
of  death,  it  fpreads  a  melancholy  gloom  over  their 
minds,  and  they  wifli  to  put  far  away  the  evil  day. 
They  live  pleafantly  with  their  friends  \  they  have 
many  agreable  enjoyments  ;  and  they  cannot  bear 
to  thinR:  of  leaving  them.  Elpecially,  they  cannot 
think  of  entering  into  an  eternity,  which  the  molt, 
it  is  to  be  feared,  fiiul  themfelves  unprepared  for. 
They,  therefore,  avoid  thefe  gloomy  refleiflions, 
and    when    they    intrude,      endeavor  to  di-Tipate 

thrm 


43  6  Man  doomed  to  return  to  the  dufi 

them  amidft  the  cares  and  plealures  of  life. 
This  is  too  much  the  temper  and  conduct  of  man- 
kind ;  and  in  nothing  do  they  more  evidently  dif- 
cover  the  folly  which  is  bound  up  in  their  hearts. 
If,  indeed,  by  forgetting  death  we  could  prevent 
it,  if  by  inattention  to  this  difagreable  fubjcfl,  we 
could  lengthen  out  our  time  on  earth;  or,  if  ferious 
contemplations  on  mortality  had  a  tendency  to  haf- 
ten  a  diflblution,  their  conduct  in  fuppreffing  thefe 
thoughts  might  admit  of  fome  excufe.  But  is  this 
the  cafe  ?  Can  any  one  propole  this  advantage  ? 
or  indeed,  can  he  propofe  any  advantage  which 
ought  to  influence  a  reafonable  mind  ?  It  is  a  du- 
ty to  think  of  death  becaufe  we  mufl:  die  ;  becaufe 
death  concludes  our  time  of  probation  •,  and  fijies 
our  ftate  forever.  "  It  is  appointed  unto  men  once 
to  die,  but  after  this  the  judgment."  Nothing 
can  jullify,  nothing  can  cxcule  our  inattention  to 
fuch  an  interefting,  fuch  an  jmportant  fubjed.  If 
"we  do  not  often  and  ferioufly  meditate  on  this 
grea^;  change,  it  is  not  likely  we  (hall  ever  be  pre- 
pared for  it.  But  if  we  live  under  a  conftant  ap- 
prehenfion  of  the  (horrnefs  and  uncertainty  of  life, 
we  fliall  foon  learn  to  apply  our  hearts  unto 
wifdom. — Tills  would  cure  us  of  our  fondnefs 
for  worldly  objefls.  We  fhould  immediately 
perceive  the  vanity  of  all  things  here,  if  we 
duly  confidered  that  in  a  fhort  time  we  mud  leave 

them.' This  would   lead   us  to  acquaint   our- 

feives  more   with  the  Haje  into  which  we  are  go- 
ins 


from  whence  he  was  takett*  43  jr 

ing,  and  would  make  us  follicitous  to  fccure  that 
eternity  of  happinefs  which  the  gofpel  reveals  and 
offers.  The  chriftian,  who  hath  a  lively  faith  in 
things  future  and  invifible,  cannot  feel  a  reludance 
when  called  to  leave  the  world  -,  he  will  rather  de- 
fire  earneftly  to  be  with  Chrift,  which  he  mud  ef- 
teem  to  be  far  better  than  the  mod  comfortable 
fituation  in  this  life.  The  confideration  of  our 
frailty  and  mortality  would  caufe  us  to  think  fo- 
berly  of  ourfelves  and  as  we  ought  to  think  :  It 
would  make  us  lefs  follicitous  about  the  body,  and 
more  careful  about  the  loul  which  is  incomparably 
the  fuperior  part  of  man.  Inftead  then  of  fuppref- 
fing  fuch  thoughts,  we  fhould  with  the  greateft 
care  cultivate  and  cherifh  them— we  fhould  attend 
to  the  calls  of  God  in  his  word  and  providence  to 
get  ready  for  our  departure — we  fhould  fuffer 
nothing  to  divert  us  from  that  which  is  the  great 
bufinefs  of  life — we  fhould  not  allow  one  day  to 
to  pafs  without  remembering  the  fentence  pro- 
nounced on  the  firft  Adam,  and  virtually  on  all  his 
pofl:eriL7,  *'  Dull  thou  art,  and  unto  dud  fhait 
thou  return.'* 

Thefe  words  teach  us  what  was  our  original,  and 
to  what  we  fliall  be  reduced.  It  will  not  be  time 
ill-fpent,  if  I  lead  you  to  fome  ferious  reHedions 
on  both. 

In  the  firft  place,  we  are  led  up  to  our  original, 
**  Duft  thou  art."    In   the   account  which  Moles 

gives 


'438  Man  doomed  to  return  to  the  dufi 

gives  of  the  creation  of  man,  we  read,  that  "  the 
Lord  God  formed  man  of  theduft  of  the  ground.'* 
He  put  the  particles  together,  and  gave  them  that 
fhapc  and  form  in  which  we  now  behold  them. 
How  much  of  the  wifdom  and  goodnefs  of 
God  is  feen  in  this  formation  of  our  bodies  ! — 
How  admirably  is  the  whole  frame  contrived  to 
anfwer  the  purpofes  for  which  it  was  defigned  ;  fo 
that  we  cannot  fee  how  any  part  could  befpared,or 
conftituted  better  than  it  is ;  and  are  bound  to  fay 
with  the  devout  pfalmift,  we  are  "  fearfully  and 
wonderfully  made  !"  Every  limb,  every  veflel  is 
placed  fo  as  to  be  molt  ufcful  and  convenient.  — » 
And  how  great  is  his  power  who  could  make  thefc 
curious  bodies  out  of  the  duft  of  the  earth,  who 
could  fo  exadlly  fafhion  and  modify  that  which  is 
in  itfeif  quite  vile  and  contemptible;  and  conftitute 
a  variety  of  ufefui  organs  from  fuch  unpromifing 
materials. 

We  are  not  to  fuppofe  man  was  wholly  made  up 
of  dull:,  "  there  is  a  fpirit  in  man,  and  the  infpira- 
lion  of  the  Almighty  hath  given  him  underftand- 
ing.'*  We  read  therefore,  that  when  God  had  form- 
ed man  of  the  duH:  of  the  ground,  "  he  breathed 
into  his  noftrils  the  breath  of  life,  and  man  became 
a  living  foul."  'Tis  this  foul  which  gives  life  and 
motion  to  the  body,  and  which  alone  is  fenfible  of 
pleafure  and  of  pain — 'Tis  this  v/hich  thinks  and 
reafons,  which  chitfes  and  refufes — This  only  is  ca- 
pable 


from  whence  he  was  taken^  *4J9' 

pable  of  riioral  good  and  evil— It  is  a  myfterious 
union  which  fubfifts  between  two  fnch  different 
fubftances.  It  is  wonderful,  that  matter  and  fpirit 
IhoLild  be  fo  clofely  conneded  as  to  make  but  one 
perfon,  and  yet  each  remain  the  fame  ;  that  is, 
matter  not  become  fpiric,  norfpirit  become  matter: 
That  there  (hould  be  fuch  a  near  and  intimate  fym- 
pathy  between  them,  as  that  the  ftate  of  the  one 
ihould  greatly  affed  the  ftate  of  the  other.  We  are 
fenfible  of  the  fa<5l,  we  feel  the  connexion,  but  we 
know  not  how  it  is  efftdled  ;  we  can  form  no  idea  of 
their  mutual  imprcfiions  oroperationson  each  other. 

'Tis  obfervable,  that  our  text  fpeaks  in  the  pre- 
fent  tenfe  ;  not,  dull  thou  waft,  but  '*  duft  thou 
art."  This  term  of  expreftion  intimates,  that  the 
body  of  man  is  eflentially  the  fame  that  it  was  at 
iirft.  'Tis  the  foul  that  diftinguifhes  it  from  other 
matter  ;  and  renders  it  agreable,  a6live,  and  ufcfuK 
Let  the  fpirit  or  foul  withdraw,  or  be  feparated 
from  it,  and  the  body  will  prefently  fall  into-  duft, 
as  mean  and  fordid  duft  as  ever;  which  ftiews  what 
it  is  in  itfclf.  It  was  duft  at  firft — it  is  now  only  a 
mafs  of  animated  earth — and  it  will  at  length  re- 
turn to  the  duft  as  it  was. 

But  this  leiads  us  to  confider,  Secondly,  To  what 
man  will  be  reduced.     "   Duft  thou  art,  and  unto 
duft  fiialt  thou  return."     We  juft   obferved,   that 
the  body  of  man  was  duft  originally  ;   and  if  fepa- 
rated 


jf^  Man  doomed  to  return  to  the  dufi 

rated  from  the. foul  it  would  fall  into  duft  again; 
But  our  bodies  were  neverthelefs  defigned  for  im- 
mortality. If  man  had  kept  covenant  with  God, 
Jhe  would  have  been  preferved  from  death  by  the 
divine  power.  Had  not  man  finned,  there  would 
have  been  no  feparation  between  foul  and  body  ; 
and  confequently  the  body  would  have  been  al- 
ways animated  and  capable  of  acflion.  The  threat- 
ning  which  God  denounced  as  a  lanftion  of  his 
law,  and  to  deter  man  from  the  violation  of  it  was, 
"  In  the  day  thou  eateft  thereof  thou  llialt  furely 
die."  When  he  had  finned,  what  was  before  only 
a  threatning,  was  turned  into  a  fentence  of  con- 
demnation ;  the  fentence  was  pronounced  by  God, 
his  Sovereign — his  almighty  Judge,  "  Duft  thou 
art,  and  unto  dull  (halt  thou  return."  Nor  was 
this  defigned  to  be  the  cafe  with  Adam  only,  to 
whom  it  was  immediately  fpoken  :  Heafled  for  his 
pofterit'y,  fo  far  at  leaft,  as  that  they  are  by  a  righte- 
ous conftitution  of  heaven,  involved  in  the  confc- 
quences  of  his  apoftacy.  This  is  the  account  the 
apoftle  gives  us,  *'  By  one  man  fin  entered  into 
the  world  and  death  by  fm,  and  fo  death  paffech 
•jpon  all  men,  for  that,"  or,  unto  which,  '^  all  have 
finned,"  or  arc  dealt  with  as  finners.  It  may  ad*- 
mit  of  difpute,  whether  the  fin  of  Adam  is  impu- 
ted to  his  pofterity  fo  as  to  transfer  his  guilt  to  them, 
but  it  is  certain  they  all  feel  the  cfi^eds  of  it— 
They  are  bro't  by  it  into  a  finful  impcrfe<5l  (late — 
The  mind  is  weakened  and  depraved,  the  pafllons 
and  appetites  have  an  undue  influence,fothat  there 

is 


Ww 


from  whence  he  was  taken.  44  f 

is  none  capable  of  moral  adlion  who  doeth  good 
and  finneth  not.  Our  bodies  are  mortal ;  we  are 
haftcning  to  the  grave,  where  the  duft  will  return 
to  the  duft  as  it  was.  This  is  the  unalterable  de- 
cree of  that  God  in  whofe  hand  our  breath  is  -,  and 
in  whofe  power  it  is  to  continue  us  in  life,  or  to  re- 
s^duce  us  to  our  primitive  nothing.  "  In  Adam  all, 
die,"  the  great  and  the  rich,  as  well  as  the  poor, 
and  the  low  :  There  is  none  can  retain  the  fpirit,or 
fecure  it  from  the  ftroke  of  death;  "there  is  no  dif- 
charge  in  that- war.'*  This  is  fo  plain  a  point,  that 
you  would  all  wonder  if  I  Ihould  labor  to  prove  it, 
nor  am. I  capable  of  bringing  any  more  conclufive 
arguments,  than  offer  themfelves  to  your  thoughts 
without  any    help   of  mine. 

f'^^xWhen  we  look  into  our  Eibles  and  read  of  the 
antediluvian-  patriarchs,  that  they  lived  eight  and 
nine  hundred  years,  yet  the  account  of  them  is 
fummed  up  with  this  at  laft,  "  and  he  died."  Af- 
ter the  flood  the  time  of  the  life  of  man  was  gradu- 
ally fhortcned,  till  it  came  to  be  limited  to  three- 
fcGfe  years  and  ten,  an  age  which  few  furvive. — ■' 
One  generation  gocth  and  another  cometh. — Our 
Fathers  vvhereare  they  ? — They  reft  from  their  toils 
and  labors.  If  we  look  back  to  thefirft  fettlemcut 
of  New-England,  not  one  is  tp  be  found  who  was 
then  alive.;  ,  Of  thofe  who  laid  the  foundation  of 
thefe  rifing  colonies  it.  would  be.h.ardto  find  even 
the  duft.  There  are  none  now  on  the  ftage  who 
Jiave  feen,  or  known  them.  What  was  once  viiible 
I  i  i  of 


44  i  -^^^  doomed  /#  return  to  the  dufi 

of  them  is  forgotten — The  memory  of  thefe  excel- 
lent men  (till  remains — Their  names,  their  love  to 
God,  his  truths  and  ways,  will,  we  truft,  be  had  in 
everlafting  remembrance,  and  be  an  incitement  to 
their  pofterity  to  imitate  their  virtues. 

But  why  do  I  fpcak  of  the  firft  fettlers  of  New- 
England  ?  If  we  have  only  retrofpefl  to  our  own 
time  J  how  few  are  there  that  were  on  the  ftage  of 
aflion  within  our  remembrance  !  How  many  that 
a  lew  years  ago  had  parents  to  help,  advife  and 
protedl  them,  are  rifen  up  to  be  parents  them- 
I'eives,  and  are  called  to  do  the  fame  kind  offices  for 
their  children. — Our  progenitors  are  gone,  and  we 
are  going  after  them. — How  many  of  our  friends, 
our  relatives,  our  neighbours,  have  been  laid  in  the 
filent  grave,  within  the  compafs  of  a  few  years  ! 
,  If  we  have  been  on  the  public  theatre  only  twenty 
or  thirty  years,  or  even  iefs,  and  look  back  and 
think  of  thofe  with  whom  we  firft  contrafted  an 
acquaintance,  we  6nd  that  there  is  but  here  and 
there  one  remaining — They  are  gone — the  places 
that  have  known — the  perlons  that  have  feen  them 
— we  that  have  had  agreable  fociety  with  them,— 
fhall  know: — (hall  fee — fhall  converfe  with  them  no 
more.— And  it  will  be  faid  of  us  in  a  fhort  time  as 
it  is  ot  them — They  arc  dead  I — Some  daily  feel 
the  decays  of  nature  ;  they  find  their  tabernacle  of 
clay  tottering  and  ready  to  fall.  Such  as  thefe 
may  well  think  of  a  diiTolution  as  not  far  off  ;  they 
have  the  fentence   of  death  in   themfelves.    Bue 

whether 


from  whence  he  was  taken.  ^43- 

whether  we  have  fuch  premonitions  or  notf  death 
may  be  nigh,  even  at  the  door.  How  many  who 
could  boaft  as  firm  a  conftitution  as  our's  have 
been  numbered  with  the  dead  !  and  that  before 
they  have  been  wafted  with  ficknefs,  or  enfeebled 
by  age  !  "  One  dieth  in  his  full  ftrength,  being 
wholly  at  eafe  and  quiet  :  His  breafts  are  full  of 
milk,  and  his  bones  are  moiftencd  with  marrow. 
'And  another  dieth  in  the  bitternefs  of  his  foul,  and 
never  eateth  with  pleafure.  They  fhall  lie  down 
alike  in  the  duft,and  the  worms  fliall  cover  them." 
"  Man  that  is  born  of  a  woman,  is  of  few  days, 
and  full  of  trouble." 

We  know  that  we  muft  die,  but  we  know  nei- 
.  ther  when  nor  how.  We  may  have  years  to  live  •, 
'*'■  or,  God  may  fay  to  us,  "  this  night  thy  foul  fliall 
be  required  of  thee."  Thou  doft,  perhaps,  feel 
at  prefent  in  perfect  healih  ;  bur,  before  the  light 
of  another  day,  thou  may'ft  be  feized  with  dying 
agonies — Thy  body  may  be  covered  with  a  cold 
fweat — Thy  pulfe  may  tremble  and  intermit — -Thy 
breath  may  grow  (hort — and  every  part  of  the  vi- 
tal frame  may  ceafe  to  perform  its  proper  fundion. 
That  body  which  is  now  fo  haie  and  vigorous,  may 
be  a  lifelefs  corpfe,  and  haftening  to  the  dufl  frora 
which  it  was  taken.  Thefe  are  things  which  do 
not  admit  of  difpure.  They  are  truths  which  at 
once  ftrike  the  mind  with  convi£lion.  None  can 
deny  them  ;    and    yet  tew  attend  to  ihem  as  they 


;4.44  ^^^  doomed  to  return  to  the  duji 

ought.  Were  they  mere  fpcculations,  you  might 
difregard  them  without  danger  -,  it  would  be  of  no 
importance  whether  you  attended  to  them  or  not. 
But  fince  they  are  truths  in  which  you  are  fo  near- 
ly concerned  ;  it  becomes  every  friend  of  mankind 
« — It  becomes  every  chriftian — It  efpecially  becomes 
one  who  is  appointed  to  watch  for  fouls,  to  do 
what  he  can  to  roufe  you  out  of  your  criminal 
infenfibility. 

I  muft  therefore  obferve,  that  nothing  is  to  re- 
turn to  dud,  but  that  which  was  dull  before.  The 
fentence  pronounced  on  man  is,  "  Duft  thou  arc, 
and  unto  duft  flialt  thou  return,"  i.  e.  That  pare 
which  is  conftituted  of  duft  muft  return  to  what  it 
was  at  firft.  But  the  wife  man  affures  us,  that  as 
*'  the  duft  returns  to  the  duft,"  fo  "the  fpirit  returns 
to  God  who  gave  it."  The  foul  of  man  was  not 
formed  out  of  the  earth  as  the  body  was,  but  was 
brought  into  exiftence  by  the  immediate  acl  of  the 
Deity,  without  the  ufc  of  any  materials  already  cre- 
ated. It  is  a  fpiricuai  fubftance.  It  hath  no  de- 
pendence on  the  body  for  life.  It  can  exift  and 
si6t  without  it-,  at  leaft  no  one  can  determine  that  it 
cannot.  We  may  not  with  any  certainty  conclude, 
becaufe  the  body  is  without  life  and  motion,  that  the 
loul  ceafes  to  exift,  or  to  be  aftivc.  He  who  form- 
ed the  fpirit  of  man  within  him  can  undoubtedly 
unmake  it;  and  if  there  is  any  thing  in  that  revela^ 
tion  with  which  he  h:uh  favored  us,  which  makes  it 
evident  that  this  is  his  defign,  we  ought  to  receive 

it 


from  whence  he  was  taken.  445 

it  as  the  truth,  however  contrary  it  is  to  our  pre- 
conceived notions,  to  what  we  have  expected  or 
defired.  But  it  is  certain  there  is.no  declaration  of 
this  fort,  nor  the  lead  intimation  that  the  death  oi 
the  body  terminates  the  exiftence  of  the  foul.  So 
far  from  this,  the  whole  current  of  fcripture  fets  the 
other  way.  We  have  many  intimations,  that  the 
fpirits  of  men  furvive  the  body  i  that  they  not  only 
exift,but  are  in  an  adive  iiate. — Why  elle  did  Paul 
"defire  to  depart  to  be  withChrillj"  when  he  could 
have  greatly  promoted  the  Redeemer's  kingdom, 
and  increafed  his  own  happinefs,  by  remaining  lon- 
ger in  the  prefent  world  ? — Why  doth  our  Saviour 
fay  to  the  thief  on  the  crofs,  "  this  day  fhalt  thou 
be  with  me  in  paradife?" — Why  are  we  told  in  the 
parable  of  the  rich  man  aod  Lazarus,  that  when 
Lazarus  died,  he  "  was  carried  by  the  angels  into 
Abraham's  bofom,"  by  which  the  Jews  expreffed 
the  higheft  ftate  of  happinefs  in  another  world  ? 
But  chat  the  rich' man,  who  is  faid  to  be  buried, 
*'  life  up  his  eyes,  being  in  torments  ?" — We  read 
of  the  "  ipirits  of  juft  men  made  perfecl." — And 
why  fhould  this  thought  of  an  intermediate  (late 
feem  incredible,  fince  the  foul  in  the  prefent  ftate 
often  afts,  when  we  are  not  fenfible  that  it  makes 
any  ufe  of  the  body  ?  Certainly  this  fuppoficion 
implies  no  contradiction,  nor  doih  it  involve  us  in 
any  abfurdity.  But  I  am  not  called  to  enlarge  on 
this  point,  it  was  fit  to  mention  it  wht^n  I  was  fpeak- 
ing  of  our  returning  to  duft.      I  proceed  to  the 


^4  6  ^^^^  doomed  to  return  to  the  dujt 

IMPROVEMENT. 

In  the  firft  place,  Mnft  thefe  bodies  return  to 
duft,  this  fhonld  lead  us  to  look  upon  them  as  they 
are,  frail,  fading,  and  perifhing.  Nothing  is  more 
certain,  than  that  our  bodies  will  foon  be  food  for 
worms,  and  reduced  to  the  moft  fordid  duft.  This 
we  have  a  moft  fure  and  certain  perfuafion  of  •,  and 
yet  how  Ibllicitous  are  we  about  them  ! — How  cu- 
rious in  adorning  them  !— How  elated  with  any 
little  circumftance  in  which  they  either  do,  or  we 
imagine  they  do,  excel  others.  Poor  vain  wretch  ! 
"What  is  it  you  are  fo  plealed  with  ?  What  is  ic 
you  value  yourfelf  upon  ?  Upon  a  vile  body— 
upon  a  body  of  humiTuiion — which  ought,  every 
time  you  think  of  it,  to  give  you  the  moft  low  and 
abafing  thoughts  of  yourfelf  !  That  body  is  only 
duft,  kept  together  at  prefent  by  the  power  of 
God  j  but  it  will  foon  be  without  life  or  motion— 
a  mere  lump  of  putrefaflion — more  ghaftly  and  o- 
dious,  than  now  it  is  beautiful  and  agreable.  Your 
furviving  friends  will  be  as  careful  tocoveritand  bu- 
ry itoutof  their  fight,  as  you  are  to  difplay  thebeauiy 
of  it.  It  might  anfwer  a  valuable  purpofe,  if  ourgay 
young  people  would  now  and  then  vifit  the  repofi- 
tories  of  the  dead,  that  they  might  fee  to  what  they 
{hall  foon  be  reduced,  and  micrht  learn  not  to  think 
more  highly  of  themfelves  than  they  ought  to  think. 
Where  is  that  fine  fkin — thofe  beautiful  features— 
that  exa<5t  proportion — which  vain  minds  meditate 
u^on  with  fo  much  pleafure  ?— Canft  thou  fee  any 

diftindti- 


from  "johence  he  was  taken.  447 

on  r — do  not  all  appear  alike  fordid  and  fright- 
ful ? — You  chufe  to  retire  from  a  fight  fo  difagrea- 
ble — an  obje6t  fo  offenfive. — Juft  luch  will  you  be 
after  a  few  day^  and  months  are  paffed — Juft  fo 
fpe£tators  will  retreat  from  your  ghaftly  vifage— 
or  rather,  from  your  polluted  duft,  and  naked 
IjQnes  ! — 'Tis  a  difagreable  pidlure  I  am  obliged 
to  draw — but  it  is  a  true  likenefs — it  anfwers  to 
the  original.— Should  I  tell  you  that,  after  death, 
you  would  remain  fuch  as  you  now  are,  you  would 
not  give  credit  to  the  report,  you  would  know  that 
it  was  only  foolifli  flattery.  And  fhould  not  fuch 
vain  creatures  have  a  true  mirror  fometimes  fet  be- 
fore them,  that  they  may  have  a  view  of  themfelves, 
and  learn  a  IcITon,  of  humility  from  the  fight  ? 

Secondly,  Hov/  abfurd  and  irrational  Is  it  to 
fpend  all  our  time  about  our  bodies,  and  to  neglecft 
our  immortal  fpirits  ! — You  fee  what  your  bodies 
are,  hov/  mean  the  materials  of  which  they  were 
compofed  at  firft,  and  how  defpicable  their  end  is 
like  to  be. — Your  fouls  have  a  more  noble  origi- 
nal.  They  are  produced  by  the  infpiration  of  the 
Almighty  5  and  they  have  fome  refcmblance  of 
their  Creator.  They  are  not  to  die  with  the  body  ; 
but  are,  in  a  feparace  (late,  to  enjoy  compleat  hap- 
pinefs,  or  fink  into  inexpreflible  mifery,  according 
to  the  things  done  in  the  body.  And,  upon  this 
xiew  of  things,  I  am  willing  any  man  fhould  be 
judge  in  his  cnvn  caufe.     Who  can  pretend  to  juf- 

tify. 


4^8  Man  doomed  to  return  to  the  duft 

trfy,  or  even  excufe  his  own  condnd,  in  purfuingr 
afcer  wealth,  honor,  fenfual  pleafurejOr  any  kind  of 
happinefs,  which  terminates  in  the  body,  and  mud 
ceafe  with  it  -,  while  he  negledls    his  foul,  which  is 

defigned  for  immortality  ?- We  blame  not  your 

care  about  the  world,  and  to  fecure  things  that  are 
convenient  for  the  body,  provided  it  do  not  dege- 
nerate into  anxiety  5  if  your  love  of  the  world 
is  not  inordinate,  and  you  are  not  immoderate 
in  your  purfuit  of  earthly  things.  We  only  urge 
you  to  place  your  affections  on  things  according 
to  their  true  worth  and  importance.  Earthly 
things  are  good,  fo  far  as  they  anfwer  the  end  for 
w^iich  they  were  defigned  -,  this  end  is  to  fupport 
life,  and  to  make  your  fituation  here  agreable.  But ' 
they  were  never  defigned  to  be  your  portion  ;  they 
ought  not  to  engrofs  your  attention  •,  they  cannot 
make  you  happy  in  this  world,  and  they  will  not 
follow  you  into  another.  "  Naked,"  fays  Job, 
"  came  I   out  of  my  mother's  womb,  and  naked 

fnall  1  return  thither." We  blame  you  then,  if 

you  let  a  higher  value  on  the  things  of  this  world 
than  they  delerve  •,  if  you  look  for  more  good  from 
ihem  than  they  are  capable  of  yielding  you. — We 
condemn  you,  as  a6ling  a  molt  v/eak  and  unreafo- 
nable  part,  if  you  take  greater  care  of  your  bodies, 
than  of  your  fouls,  which  are  fo  much  fuperior,  and 
vpon  the  care  of  which  your  eternal  ftate  depends 
. — if  you  labor  for  the  meat  which  periibeth, 
and  not  for  that  which  endures  to  everlafting  life— 
if  you  feek  to  be  rich  and  great  here,    and  are  not 

follicitous 


Jrow  vohence  he  'was  taken.  449 

follicltous  to  be  rich  towards  God,  and  to  fecure  e- 
ternal  glory,  "  What  will  it  profit,"  my  brethren, 
"  if  you  gain  the  whole  world,  and  lofe  your 
own  foul."  ?  All  the  happinefs  which'  you  can  en- 
joy in  this  world  is  iinratisfying  in  it's  nature,  and 
momen  any  in  it's  duration  :  But  uie  mifery  of  che 
future  world  is  awful,  is  dreadful,  is  permanent. 

Permit  me  to  put  a  cafe  to  thofe  who  are  feek- 
ing  a  portion  in  this  life  and  forget  another  -,  lee 
confcience  give* the  anfwer  and  make  the  applica- 
tion. There  have  been,  it  is  to  be  feared,  many 
great  and  rich  men,  who  have  been  able  lo  com- 
mand every  ea'^thly  enjoyment  that  their  hearts 
could  wilh  for-,  but  they  have  been  ftrangers  to  re- 
ligion, have  indulged  to  luxury  and  vice,  and  are 
now  in  a  (late  of  punilhment. — There  have  beea 
others,  low  in  their  worldly  circumftances,  deftitute 
of  the  comforts  and  even  the  neceflaries  of  life  ; 
but  they  have  been  rich  in  faith,  heirs  of  the  king- 
dom, and  are  now  entered  on  their  reward. — Is 
there  a  wretch,  think  you,  in  the  place  of  torment, 
let  his  fituation  on  earth  have  been  ever  fo  exalted, 
who  would  not  be  willing,  taking  both  worldsinto 
confideration,  to  change  fcates  with  any  one  in  the 
kingdom  of  heaven,  even  with  one  who  had  gone 
through  the  mod  afTlifled  and  trying  Icfenes  here, 
and  who  had  the  lowell  place  there  ? — But  on  ths 
other  hand,  do  you  think  the  leaft  faint  in  the  kmg- 
<3om  of  glory  would  confcnt  to  take  the  place  of  any 
K  k  k  one 


4^0  Man  deemed  to  return  to  phe  duji 

one  in  the  regions  of  the  damned,  though,  previous 
Eo  fuch  an  exchange,    he  might   enjoy  the  higheft 
degree  of  profperity  that  any  one  ever  arrived  at  \n 
this  world. — What  glorified  faint  would  not  prefer 
a  life  of  poverty  and  diftrefs,  confidercd  in  connedi-' 
on  with  the  happinefs  that  hath  followed,to  a  lifeof 
the  greatell  affluence  and  glory  which  mufi:  termi- 
nate in  extreme   mifery  ? — What  damned   fpiris 
would  not  chearfully  endure  alt  temporal  forrow,  if 
he   might   efcape   everJafting  dcftrucStion  ? — Oh  \ 
how  wowld  a  condemned  finner  leap  with  joy,   to 
hear  that  he  was  agaia  to  be  put  on  his  probation  j 
or  to  have  the  lead  glimmering  of  hope^  that  God 
would  entertain  thoughts  of  n>er€y  !     You,   who 
are  yet  on  this   fide   the  eternal  worlds  have  not 
merely  a  glimmering  of  hope,  you  are  favoFed  with 
«he  invitations  of  the  gofpel ;  it  is  an  accepted  time, 
k  is  a  day  of  falvation.  But  after  this  life,  you  will 
have  no'  more  calls,  no  more  invitations;  as  the  tree 
falls   lo  it  will  lie  •,   as   your  moral   ftate  is   when 
you  diey  fo   will  your   eternal  ftate  be  fixed. — — • 
V/hat  we  urge  you  to  is,   to  live  and  afl  now,   as 
you  yourfelves  are   convinced,   you  fball  wlfh  you 
hid  aded,  if  you  leave  the  world  in  a  ftate  of  im- 
penitence and  unbelief. 

Thirdly,  When  we  fee  others  expiring  and  re- 
turning to  their  duft;,  it  fliould  put  us  in  mind  of 
oar  diflblution.  Such  fights  we  often^  fee  ki  this 
dying  world.  Our  relatives  and  friends  are  con^- 
tiiuially  leaving  us.    Wc  have  frec^^icnt  occafion  ta 


fr<im  whence  he  was  tahn.  451 

figh  out  that  mournful  complaint,  "  Lover  and 
friend  haft  thou  put  far  from  me,  and  mine  ac- 
quaintance into  darknefs."  They  are  laid  in  the 
grave  ;  death  feedeth  upon  them,  and  their  beauty- 
is  confumed.  As  they  are,  thou  wilt  foon  be  ;  thy 
body  like  their's  will  moulder  in  the  grave.  But — 
where  will  thy  foul  then  be  ?  This  is  an  enquiry 
you  ought  often  to  make.  If  God  fhould  lee  fit  to 
loofe  the  vital  band,  in  what  Hate  would  my  foul 
be  ?  I  am  aflured  this  will  not  return  to  duft,  be- 
caufe  it  hath  not,  it  never  had  any  thing  earthly  in 
it's  conftitution,  uniefs  earthly  defires  and  inclinati- 
ons are  a  part  of  it.  1  am  taught  in  the  fcriptures, 
that  my  "  fpirit  will  return  to  God,"  will  return — 
not  to  be  annihilated  ;  but  to  receive  a  fentence  of 
abfolution  or  condemnation,  according  to  the  things 
done  in  the  body.  Which  of  thefe  fentences  fhould 
I  receive,  if  God  (hquld  this  night  require  my  foul 
of  m^  ? — And  who  knows  but  he  may  ? — Have  I 
fubmitted  to  Chrift  r— *Am  I  a  new  creature  r— 
Do  I  pofTefs  a  chriftian,  a  heavenly  temper  ? — Have 
I  led  a  holy  life  ? — Am  I  not  rather  a  ftrdng-.;r  to 
religion  ? — under  the  dominion  of  my  lulls  ? — Do 
not  my  works  prove,  that  if  1  fhould  leave  the  world 
as  I  am  atprefent,  I  fhould  fink  intoeverlafling  per- 
dition ? — Shall  I  continue  infuch  a  ftate  of  awful 
danger  ? — Shall  I  not  immediately  reparir  to  t^iac 
Saviour  who  is  the  only  hope  fet  before  me  ? — 
Shall  I  not  without  delay  accept  the  gracious  invi- 
tations of  the  gofpel  ? — Lord,  aOift  me  by  thy 
grace,  and  work  in  me  both  to  will   and  to  do  oi- 

thy 


452  Man  doomed  (o  Return  to  the  dufi 

thy  good  pleafure. Some  fuch  thoughts  as  thefe 

we  ought  always  to  have  when  we  fee  others  dying 
or  dead  :  Elpecially  when  they  are  thofe  who  were 
near  to  us  in  one  way  or  another.  Such  providen- 
ces ought  to  lead  us  to  ferious  reflexions  on 
our  own  mortality  ;  if  they  do  not,  it  looks  as  if 
notiiing  would. 

Fourthly,  From  what  hath  been  faid,  we  learn 
the  evil  of  fin.  Tho'  our  bodies  were  but  duft,  and 
therelorenot  immortal  in  their  own  nature,  yet  they 
might  have  been  preferved  in  life  by  the  power  of 
God.  If  man  had  not  finned,  he  would  not  have 
died  ;  the  union  between  foul  and  body  would  ne- 
ver have  been  difiblved.  But  no  iooner  had  Adam 
eaten  the. forbidden  fruit,  than  he  becanTe  a  frail 
dying  creature.  Thus  did  God  teftify  againft  the 
fin  or  man.  Every  time,  therefore,  we  fee  any  cut 
off  by  the'king  of  terrors,  we  have  a  clear  proof  of 
the  malignant  nature  of  moral  evil,  which  introdu- 
ced forrow,  frailty,  and  mortality  into  the  v./'orld.— 
Nor  is  the  death  of  the  body  the  only  bad  effed  of 
the  diibbedicnce  of  the  firfl  parent  of  the  human 
race.  Man  is,  by  means  of  the  firH:  fin  of  Adam, 
•brought  into  fuch  a  ilate,  that  all  who  are  capable 
of  moral  aftion  do  a6lually  fin  againll  God  their 
Maker  and  Lord.  The  appetites  and  pafnons  gain 
die  afcendant,  and  prevail  againft  all  remonftranccs 
ofreafonand  confcicnce.  How  fuch  a  depraved 
nature  is  conveyed  from  Adam  to  his  poilerity,  ir 
is  difiicuk  for  us  to  fay  j  as  it  is  to  reconcile   it  to 

the 


from  whence  he  was  tahn,  ij/;^' 

the  perfedions  of  God,  that  there  ihould  be  /"ach  2 
connexion  between  the  firft  man  and  his  defcend- 
ants,  or  indeed  to  permit  the  introduftionof  moral 
evil  at  all.  The  latter  none  will  deny,  and  that 
this  unhappy  event  is  the  confequence  of  Adam's 
apoftacy  from  God  feems  plain  from  the  facred  o- 
racles  of  truth,  "  By  one  man  fin  entered  into  the 
world,"  Every  deviation  from  the  law  of  God 
defiles  us  more  and  more  -,  it  incurs  the  difpleafure 
of  a  holy  God  ;  and  expofes  to  that  punifhment 
which  is  denounced  againft  the  finner  in  his  word. 
— ^How  clearly  doth  ail  this  evidence  fi/i  to  be  the 
word:  of  evils  1  'Tis  evil  in  the  fight  of  God,  or 
he  would  not  punifh  it  with  fuch  feverity.  And  it 
is  the  greateft  evil  to  man  fince  it  hath  brought 
upon  him  death  in  this  world,  and  expofes  him  to 
perdition  in  another.  Is  fin  fo  great  an  evil  .''  how 
carefully  fnould  you  watch  againfi:  every  tendency, 
and  avoid  every  temptation  to  it  ! — What  folly  \ 
what  madnefs  !  to  cherifli  a  fcrpent  that  carries  fuch 
a  fting  ;  and  whofe  fatal  venom  you  have  fo  fadly 
felt  !  Let  no  erftTcement  prevail  v.?ith  you  to  act 
contrary  to  the  rules  of  reafon  and  religion  ;  and 
devoutly  implore  his  aid  and  afilftance  v.-hofe  grace 
alone  can  keep  you  from  falling* 

Fifthly,  What  hath  been  laid  may  fervc  to 
vindicate  God  from  injuftice,  or  even  from  hard- 
fbip,  in  ftntencing  man  to  d'eath.  By  this  he  put 
m^n  into  no  worfe  ftate  than  he  was  originally  in. 
He  was  duft,  and  God  determined   that  he  fiiould 

return 


i^54  ^^^  doomed  to  return  to  the  duji 

return  to  duft  again.  Had  the  Creator  given  hirti 
life  and  then  taken  it  from  him,  without  default  of 
his,  I  know  not  that  it  wouid  have  been  contrary 
to  any  rule  of  juftice  or  equity.  He  hath  a  right 
to  take  what  he  gave.  But  how.perfedly  juft  and 
equitable  is  his  proceeding,  when  we  confider  him 
as  a6ting in  quality  of  ajudge!  Death  wasthethreat- 
ning  denounced  ;  it  was  the  fanilion  with  which 
God  had  guarded  his  law ;  it  was  a  punifliment  nd 
way  difproportioned  to  the  demerit  of  the  crime  ; 
and  therefore  the  infli<5ling  it  when  man  had  fin- 
ned, feemcd  to  be  not  merely  an  a6t  of  juftice,  but 
of  wifdom,  that  the  creatures  of  God  might  have 
a  teftimony  of  his  averfion  to  fin,  and  a  difcovery 
of  his  redoral  holinefs.  As  to  the  other  confequen- 
ces  of  the-'apoftacy,  the  entail  of  fo  many  evils  and 
diftreffes  on  the  pollerity  of  the  firft  man,  the  ftate 
of  depravity  and  fm  into  which  mankind  are  bro*r, 
and  that  future  rtiifery  which  will  be  the  portion 
of  agreat  part  of  the  human  race  -,  without  pre- 
tending to  remove  ail  the  difficuUies  in  which  this 
fubjecl  IS  involved,  it  may  be  futEcient  to  fay,  that 
however  mankind  have  reafon  to  regret  and  mourn 
the  original  apoilacy,  as  it  is  the  caufe  of  fo  much 
fin  and  didrrefs  ;  yet  every  hard  thought  of  God 
muft  vaniih,  when  we  confider  the  provifion  which 
a  wife  and  good  God  hath  made  for  our  relief  and 
deliverance.  Thro'  the  mediation  of  Chriil  man 
may  not  only  efcape  the  mifery  of  which  he  feems 
in  danger  j  but  may  attain  the  pcrfeftion  of  his  na- 
ture in  holinefs  and  happinifs.  And  to  this  end  the 

evils 


from  whence  he  was  ta%m.  455 

evils  of  life  are  made  fubfervient.  So  that  God 
hath  over-ruled  even  the  apoftacy  of  man,  as  to  his 
own  greater  glory,  fo  to  our  advantage.  Our  bo- 
dies turn  to  duft,  but  they  will  beraifed  ;  our  fouls 
are  defiled,  but  they  may  be  renewed  by  the  Spiric- 
of  God  ;  we  are  brought  into  danger  of  everlaft- 
kig  ruin,  but  we  are  by  Chrift  railed  to  the  hope 
of  a  bleflcd  immortality.  All  this  bleflednefs  is  izx 
before  us  in  the  gofpel,  if  we  do  not  obtain  it  the 
fauit  will  be  our  own.  Inftead  then  of  complaiti-f 
ing  of  hardship,  we  have  reafon  to  admire  the  wif- 
(Jom  and  gocdnefs  of  God,  who  hath  by  Chrift 
brought  man  into  better  cireuraftances  than  he 
could  have  been  in  merely  by  the  law  of  his  na.- 
ture.     This  kads  to  another  reEectioij^ 

Sixthly,  How  thankful  fhould  we  be  that  life 
and  immortality  are  brought  to  light  by  the  gof- 
pel r  It  is  an  unhappy  fit.uation  to  which  the  a- 
poftacy  of  man  hath  reduced  the  whole  human  race, 
But  what  a  different  fcene  doth  the  gofpel  open  ta 
view  !  Here  we  behold  an  offended  God  feated  on 
a  throne  of  grace  ;  reconcilable  to  his  fallen  crea- 
ture ;  kindly  ready  to  deliver  him  from  the  fgrrow* 
ful  effefts  of  his  apoftacy  ;  willing  again  to  flamp' 
his  image  on  the  foul ;  and  to  admit  h>m  to  glory 
and  happinefs.  Nor  are  our  bodies  beneath  his 
notice.  The  gofpel  doth  not,  indeed,  promife  de- 
liverance from  death  ;  but  it  promifes  a  reftoration 
to  life;  that  this  corruptible  fii-all  put  on  incorrupt 
lion,  and  this  mortal  ihrvll  put  on  immortality. 

Thus 


45^  ^^^f^  doomed  t«  return  td  the  duft 

Thus  hath  the  fecond  Adam  retrieved  what  we  laft 
in  the  firft,  "  As  in  Adam  all  die,  To  in  Chrift 
fhall  all  be  made  alive."  How  much  reafon  is 
there  for  gratitude  to  him  who  hath  pitied  us  ia 
eur  low  eltate,  and  fent  his  Son  to  redeem  and  fave 
us  !  What  condelcending  goodnefs  doth  it  difco- 
ver  that  he  (hould  take  fo  much  care  of  thefe  ta- 
bernacles of  clay,  which  were  made  of  duft,  and 
which  fin  hath  rendered  fo  fordid  and  frail  ! — We 
^re  often  called  to  attend  the  burial  of  our  friends, 
"we  fee  the  triumphs  of  the  king  of  terrors  •,  at  fuch. 
times,  let  us  turn  our  thoughts  to  that  glorious  day, 
when  *'  the  Lord  himfelf  will  defcend  from  hea- 
ven with  a  fhout,  with  the  voice  of  the  arch-angel, 
and  with  the  trump  of  God ;  and  the  dead  in  Chrifl: 
Ihall  rife."— How  doth  this  glorious  profpefb  feat- 
ter  the  horrors  of  the  grave  ! — How  reafonably 
may  we  comfort  ourfelves  and  one  another  with 
thefe  words,  when  we  are  called  to  part  with  friends 
who  died  in  hope  !  Their  fouls  are  now  happy 
with  the  Lord  -,  and  thofe  bodies  which  are  return- 
inc'  to  the  duU:,  will  be  awakened  out  of  their 
crraves,  and  Iball  be  fafiiioned  like  toChrift's  glori- 
ous  body.-^How  may  this  confideration  give  us 
courac^e  in  an  hour  of  death  !  Of  what  confequence 
is  it  what  becomes  of  our  bodies  when  we  die,  if 
our  fouls  are  fafe.  That  fordid  duft  to  which  we 
irjuft  return  will  be  prelerved  by  God  for  the  molt 
happy  purpofes,  it  will  change  its  humiliating  ap- 
pearance, and  will  be  as  llVining  and  glorious  as 
now  it  is  mean  and  vile.— This  will  be  the  happy 

portion 


frQ7n  whence  he  'iuas  tahenl 

portion  ohjy  of  thofe  that  have  an  intereft  in  Chrifl:, 
who  is  the  refurredion  and  the  life. — Although  a 
ftate  of  blefled  immortality  is  revealed  to  man  ; 
yet  we  may  not  from  thence  think,  that  all  the 
children  of  Adam  will  certainly  be  admitted  to 
happinefs.  No,  the  gofpel  hath  its  terms  and  con- 
ditions as  well  as  the  law  j  and  uhlefs  we  comply 
with  them,  we  (liall  be  more  miferable,  than  if 
Chrifl  had  not  come  to  redeem  and  fave  men.  The 
grace  of  the  gofpel  will  increafe  our  conderqnation. 
Let  us  therefore  embrace  that  Saviour  whom  God 
hath  provided,  and  fubmic  to  him  in  his  whole 
charader.  Let  us  make  a  bufinefs  of  religion, 
and  lufFer  nothing  to  take  us  off  from  the  care  of 
our  fouls.  It  ought  to  be  a  mighty  incentive  to  us 
to  be  diligent  in  this  great  work,  that  this  is  our 
only  working  time ;  as  death  leaves  us,  (o  judg- 
ment will  hrA  us,  and  fo  our  future  Rate  will  be 
determined.  None  can  tell  how  fhortthis  time  may 
be.  We  have  confiant  admonitions  of  our  frailty 
in  the  deaths  of  others,  and  in  our  own  weaknefles 
and  infirmities  •,  let  us  therefore  work  while  the  day 
lads,  the  night  of  death  comcth  wherein  no  man 
can    work. 


Well  may  the  guilty  determined  (inner  tremble 
at  the  thought  of  appearing  before  the  tribunal  of 
Jefus  Chrift.  There  h  fomething  av/ful  in  the. 
thought  of  eternity.  The  righteous  man  r.rjdders 
when  he  thinks  of  going  into  a  feparate  unknown 
L  1  1  "  flaie. 


45  S        Man  doomed  to  return  to  the  duji^  &c. 

flate.  Hath  not  he  reafon  to  fear  who  hath  n(3 
profpeft  but  of  a  miferable  futurity  ?  Attend  then 
to  the  voice  of  reafon  and  of  confcience  which  is 
the  voice  of  God.  If  any  thing  deferves  attention, 
this  doth.  "Endeavor,'*  as  one  fpeaks,  "  to  n^akc 
fure  work  for  dying  and  for  eternity,  that  you  may 
die  well,  and  not  mifcarry  in  that  great  and  lad 
change.  An  error  here  is  fatal  and  cannot  be  cor- 
rected, confequently  the  utmoft  caution  is  due  in 
order  to  avoid  it.  It  was  a  good  anfwer  to  one  who 
afced  why  the  Lacedemonians  were  fo  flow  in  paff- 
ing  capital  judgments,  why  fo  niany  examinations 
taken  ;  fo  many  defences  permitted  to  the  accufedj 
and  after  convi(5lion  and  fentence  fuch  a  fpacc  of 
time  before  execution  ;  becaufe,  faith  he,  a  miftake 
in  this  cafe  is  incorrigible,  they  may  deftroy  the 
living,  but  cannot  revive  the  dead.  And  thus  it 
is  in  the  affair  before  me  ;  when  the  fentence  of 
death  is  pafied  and  executed,  it  cannot  be  reverfed  : 
my  (late  is  determined  for  ever,  'Tis  appointed 
for  all  men  once  to  die,  once  and  but  once,  they 
do  not  live  ag^iin,  have  no  further  opportunity  to 
repent  of  what  was  ill  done,  of  what  was  undone. 
Help  me,  therefore.  Oh  my  God,  to  fecure  this 
main  point,  this  greateft  point,  to  get  ready  for 
dying,  dying  with  fafety  and  comfort  !"  ^ 

^  Mr.  Grove.  .     .  * 


S  E  R  M  O  1^ 


SERMON     XX. 


The  BlcfTednefs  of  thofe  who  have  not  feen  and 
yet  have  believed. 


John     XX.    29. 

Jefiis  faith  unto  himy  Thomas,  he* 
caufe  thou  haji  feen  me^  thou  hafi 
believed,  Bleffed  are  they^  that  have 
not  feen,  and  yet  have  believed. 

OUR  Lord  had  ofcen,  during  the  courfe  of  his 
miniftry,  predided  his  death  and  refurredi- 
on  in  fuch  plain  terms,  that  we,  in  thefe  days,  have 
no  difEcuky  In  underftanding  him  ;  and  yet,  it  is 
evident,  the  apoftles  did  not  expe6l  his  death,  and 
were  greatly  fhocked  when  that  event  took  •  place. 
They  had  no  notion  of  i^is  rifing  again,  and  were 
very  flow  in  believing  ic^  when  it  v.-as  affirmed  by 
thofe  who  had  leen  him. 

Thefe  good  men  had    very   dark  and   contrafl- 
^d  notions  of  the  Meffiah's  kingdom,  till  the  Holy. 

'    Gholt 


4oo  The  Blejfednefs  of  thofe  'who  have ' 

GhoH:  was  poured  out. — Then  they  underflood, 
that  the  McfTiah  was  not  to  be  a  temporal  Prince, 
as  they  before  expe<5ted  j  but  was  to  reign  in  the 
hearts*  of  men. — Then,  they  found  they  were  not 
to  be  raifed  to  earthly  grandeur,  to  live  a  life  of 
cafe  and  jplendor  j  but  were  to  encounter  the  moft 
f\QrcQ  oppofition,  to  fuff^r  the  rnoft  cruel  perfecu- 
tion,  and  to  be,  were  it  not  lor  the  hopes  of  im- 
mortality, of  all  men  the  moft  milerable. And 

their  difpofidon  was  fo  entirely  changed,  that  th"ey 
had  no  defires  after  that  magnificence,  the  idea  of 
which  had  before  taken  full  pofiefllon  of  them. 
They  were  willing  to  fuffcr,  and  even  to  die  for 
the  name  of  the  Lord  Jefus,     They  went  about 
—not    to    enlift     men    under    his    banner,"   and 
to  fubdue  the  Romans   and    other  nations  to  the 
Jews — not  to  make  themfelves  rich  and  great  in 
this  world, — But  to  turn  men  from  thefe  vanities  ; 
to  let  up  a  fpiritual   kingdom  j  to   make  known 
the  doctrine  of  forg;ivencl"s  through  a  Mediator, and 
to  teach  the  certainty  of  an  immortal  ftate  of  hap- 
pinefs  in  another  world. — To  this  benevolent  em- 
ployment  they   devoted  thefhfclves  •,  in  this  they 
chearfully  Ipent  their  lives  :   And,    through    their 
indefatigable  labors,  the  word  of  Gcd  grew  mighti- 
ly, and  prevailed  againft  all  oppofition.     By  means 
of  their  preaching,  and  the   precipus  reniains  they 
have  left  in  the  facred   records,   the  weakefl  chrif- 
tians  have  now  niore   juft  notions  of  the  MelBah's 
kingdom,  and  comprehend  more  fully  our  Lord's 
meaning,  when  he  fpake  of  his  dying  and  rifing  a- 
gain  •,  than    did   even   thefe  chofen  vefTcls,  while 
thfir  Maftcr  was  with  them,  "'We 


>;<?/  feen  and  yet  have  heUsved.  461 

Wc  are  ready  to  wonder  that  the  apodles  did 
not  remember,  as  well  as  the  Jewilh  rulers,  that 
Jeliis-had  faid,  "  while  he  was  yet  alive,  after  three 
days  I  will  rife  again."  But  they  were  fo  affcfled 
with  his  unexpected  death,  that  it  is  plain  they  did 
not  remember  this  prediflion,  fo  as  to  receive  any 
Gonfolation  from  it.  His  crucifixion  put  an  end  to 
their  hopes,  and  left  theni  in  a  ftate  of  dcjedion  and 
diftrefs.  They  did  not  know  what  to  make  of  the 
firfl:  reports  of  our  Saviour's  refurredion  ;  and  in 
was  not  till  they  had  fcnfible  demonftration  of  the 
certainty  of  this  event,  that  they  difmilTcd  their 
doubts,  and  gave  full  credit  to  this  great  and  fun- 
damental article  of  our  holy  religion. 

Jefus  firfl  appeared  to  Mary  Magdalene — Then 
to  the  other  women  who  were  going  from  the  fe- 
pulchre  :  But  the  difciples  to  v/hom  they  related 
what  they  had  feen  did  not  believe  them.  "  Their 
words  feemed  to  them  as  idle  tales." — Afterwards, 
he  appeared  to  Simon — Then  to  two  difciples  as 
they  went  to  Emmaus.  When  they  told  this  to 
the  refidue,  they  believed  them  not,  at  leaft  they 
had  their  doubts  and  fufpicions.  They  would  not 
admit  the  truth  of  this  important  facl,  till  thc-y  had 
the  teftimony  of  their  fcnfcs.— Our  j.ord  therefore 
condefcended  to  give  them  this  evidence.  "  The 
fame  day  at  evening,  when  the  doors  were  fliut, 
where  the  difciples  v/ere  affemblfd  for  fi^ar  of  the 
Jews,  came  Jefus  and  itond  in  rhc  midil  of  them/' 


\6i  Tbe  Bkjfednefs  of  thofe  tvho  hav€ 

Even  then,  it  is  faid,  "  they  believed  not  for  joy.'* 
They  were  fo  criminally  incredulous,  that  their 
Lord  ''  upbraided  them  for  their  unbelief  and  hafd- 
nefs  of  heart,"  after  he  had  given  them  fuch  mani- 
fell  proof  of  his  being  rifen. 

Now,  it  feems,  they  were  in  general  fatisBed, 
"  But  Thomas,  one  of  the  twelve,  was  not  with 
them  when  Jefus  came.  The  other  difciples  there- 
fore laid  unto  him,  we  have  feen  the  Lord.  But 
he  faid  unto  them,  except  I  fhall  fee  in  his  hand^ 
the  print  of  the  nails,  and  put  my  fingers  into  the 
print  of  the  nails,  and  thruft  my  hand  into  his  fide, 
I  will  not  believe."  After  the  evidence  Tho- 
mas had  of  the  refurredlion  of  Jefus,  there  feems  to 
have  been  an  unreafonable  obftinacy  in  this  deter- 
mination. He  knew  his  brethren  to  be  honcit 
men  j  and  after  the  united  teftimony  of  fo  many  to 
a  fa6b  in  which  they  could  not  eafily  be  deceived, 
his  incredulity  could  not  be  juftified.  If  men  were 
to  infill  on  fenfible  demonftration  in  all  cafes,  there 
would  be  an  end  of  t^eiftimony,  and  endlefs  con- 
fufion  would  be  introduced. 

However,  our  Lord  condefcended  to  the  weak- 
nefs,  or  if  you  will,  the  perverfenels  of  Thomas, 
though  he  left  him  a  confiderable  time  in  a  ftate  of 
anxious  unceruinty.  He  knew  the  honelly  of  his 
heart,  and  therefore  v^ould  noc  leave  him  in  unbe- 
iief.  He  overlooked  what  was  amifs,  and  kindly 
gave  him  the  evidence  he  defired,     *'  And  afcec 

eight 


wi  feen  and  yet  have  believed,  463 

eight  days,  again   his  difclples  were  within,  and 
Thomas  with  them  :  Then  came  Jefus,  the  doors 
being  fhut,  and  (lood  in  the  midft,  and  faid,  peace 
be  unto  you.     Then  faith   he  to  Thomas,    reach 
hither  thy  finger^  and  behold  my  hands  •,  and  reach 
hither  thy  hand,  and  thrufl  it  into  my  fide,  and  be 
not  faithlefs  but  believing."     This  is  a  tender  but 
very  plain  rebulie  of  Thomas's  incredulity.  He  lets 
him  know,  that  he  was  well  acquainted  with  his 
unbelief,  and  the  manner  in  which  he  had  exprelTi 
ed  it.    But  without  upbraiding  or  reproaching  him 
with  his  obftinacy,  (in  which  perhaps  there  was  a 
mixtureof  refcntment,  becaufe  Chrill  had  net  given 
him  the  fame  evidence  he  had  given  his  fellow-difci- 
ples)  inftead  of  upbraiding  him  with  this  faulty  dif- 
pofition,  our  liOrd  invites  him  to  receive  the  very 
proof  he  had  infifted  upon.     Thomas,  ftruck  with 
the  condefcenfion  of  his  Mafter,  and  afliamed  of 
his  backwardnefs  to  believe,  proceeded  no  further, 
fought  no  other  means  of  convidion,  but  cried  ouc 
with  furprize  and  joy.  My  Lord  !  and  my  God  ! 
— He  not  only  received  him  as  rifen,    but    in    the 
flrongeft  terms  acknowleged  the  dignity  of  his  per- 
fon    and  chara6ler. — I  fay  Thomas  proceeded  no 
further  •, — for,  as   it  is  not  faid  that  he  attempted 
to  fearch  for  the  wounds,    according  to  his  former 
declaration, we  ought  to  fuppofe  that,  convinced  by 
what  he  had  feen  and  heard,  he  immediately  owned 
the  truth  of  our  Lord's  refurreftion,  without  a  par- 
ticular examination  of  his  body.  This  is  efpecially 
probable,  as  in  our  text  it  is  implicitly  afierted,  thac 

his 


464  "ithe  Blcjfednefs  of  thofe  who  have 

his  faith  was  founded  in  fight.  "  Jefus  faith  un- 
to him,  Thomas,  becaufe  thou  haft  fcen  ine,  thou 
haft  believed.  Blefled  are  they,  that  have  not  feen, 
and  yet  have  believed."  Thefe  words  are  not  to 
be  taken  in  fo  ftritSt  a  fenfe,  as  if  every  one  who 
believed  without  the  evidence  of  fight,  would  be 
more  blefled  than  they  who  faw  Jefus  after  his  re- 
furredlion  ;  in  which  cafe,  every  one  who  believed 
after  our  Lord  was.  taken  up  into  heaven,  would  have 
a  fuperior  degree  of  happinefs  totheapoftles  them- 
fclves.  The  words  can  only  imply,that  the  blefiTednefs 
of  thofe  who  have  not  feen  is  fuperior,  where  all  other 
circumftances  agree  or  are  equal.  Or  that  where 
a  man  yields  to  rational  evidence  without  feeing, 
he  is  in  a  more  happy  ftate  of  mind,  than  another, 
whofe  aflent  rifes  only  to  the  fame  degree,  and  is 
founded  on  the  evidence  of  fenfe.  "  It  was  in  effe^l, 
telling  Thomas,  it  would  have  been  much  more 
acceptable,  if  he  had  not  ftood  out  fo  long  ;  and  it 
was  doing  it  in  fuch  a  manner,  as  would  be  moft 
calculated  for  the  comfort  and  encouragement  of 
believers  in  future  ages,  to  whom,  in  many  of  his 
fpeeches  to  the  apoftles  themfelves,  our  Lord  ex- 
prcfTcd  a  moft  obliging  and  affedlionate  regard.'* 

PofTibly  Jefus  might  intend,  in  thefe  words, 
to  exprefs  his  particular  approbation  of  John,  the 
wrirer  of  this  gofpel,  who  feems  to  have  been  the 
firft  that  believed  the  truth  of  his  Lord's  reiurrec- 
tion.  We  are  told  in  the  beginning  of  this  chap- 
ter. 


not  fern  and  yet  have  Relieved.  465 

tcr,  that  when  Mary  Magdalene  had  informed  Pe- 
ter and  John  that  they  had  "  taken  away  the  Lord 
out  of  the  fepulchre  ;  they  ran  both  together,  and 
the  other  difciple  did  out  run  Peter,  and  canie  firft 
to  the  fepulchre."  Being  naturally  timid  and  cau- 
tious, he  did  not  enter  in  :  "  But  (looping  down, 
faw  the  linen  cloaths  lying  ;  yet  went  he  not  in.** 
*'  Then  cometh  Simon  Peter,"  and  being  of  a  more 
bold  and  forward  difpofition,  he  "  went  into  the 
fepulchre,  and  feeth  the  linen  cloaths  lie  ;  and  the 
napkin  that  was  about  his  head,  not  lying  with  the 
linen  cloaths,  but  wrapped  together  in  a  place  by 
itfelf."  The  other  difciple,  encouraged  by  Peter's 
example,  ventured  to  go  in  after  him,  "  and  he  faw 
and  believed" — Saw  what  ? — He  faw  whatPeter  had 
feen — "  The  napkin  that  was  about  his  head,  noc 
lying  with  thelinencloaths, but  wrapped  together  in 
a  place  by  itfelf."  He  faw  all  things  difpol'edin  fuch 
regular  order,  as  fhewed  that  the  body  of  Jefus  was 
not  haftily  hurried  away,  as  if  it  had  been  ftolen, 
but  that  there  was  rather  the  appearance  of  calm- 
nefs  and  leifure. 

"  He  faw  and  he  believed,"  that  is,  fay  moil 
commentators,  he  believed  what  Mary  Magdalene 
had  reported,  that  they  had  taken  away  the  body 
of  Jefus.  How  jejune  a  fenfe  !  and  what  reafon 
is  there  for  departing  from  the  common  fenfe  of 
the  vvord  believed  in  the  new-te.ftament  ?  which  is 
an  a0cnt  to  the  truth  concerning  Jefus  Chrift  \  or  a 
belief  of  his  general  charafler  as  MeHTiah.  It  had 
M  m  m  hardlv 


4^6  'The  Blejfednefs  of  thofe  who  have 

hardly  been  worth  mentioning,  that  John  believed 
the  body  was  not  in  the  fepulchre,  when  he  faw  it 
was  not  there.  It  is  much  more  probable,  that  this 
is,  as  Dr.  Doddridge  underltands  it,  "  a  modeft  in- 
timation, that  John  firft  indeed  of  all  others  believ- 
ed the  truth  of  Chrift's  refurredtion  ;  inferring  it, 
as  he  reafonably  might,  from  the  order  in  which  he 
found  the  fepulchre.  Thefe  words"  fays  he,  *'  have 
a  force,  and  a  grace,  on  this  interpretation,  which 
no  other  can  give  them."  % — Nor  do  the  words 
immediately  following  at  all  militate  with  this  fenfe, 
*'  For  as  yet  they  knew  not  the  fcriptures,  that  he 
muft  rife  again  from  the  dead." — Thefe  words  may 
be  confidered  as  an  excufe  for  their  not  believ- 
ing that  Chrift  was  rifen,  till  this  time  :  Or,  they 
may  intend,  that  none  of  the  difciples  (not  even 
John,  though  he  believed  that  Chrift  was  rifen) 
fully  underftood  the  fcriptures  which  referred  to 
this  great  event,  and  how  great  good  was  conne6l- 
ed  with  it  i  which  was  undoubtedly  true.  If  this 
fcnle  of  John's  believing  is  juft,  we  may  reafona- 
bly fuppofe,  his  Lord  defigned,  in  our  text,  to  ex- 
prefs  his  approbaiion  of  his  faith,  who  believed  that 
Chrift  was  rifen,  before  he  kv/  his  Ferion  ;  which 
was  what  no  other  had  done. 

But,  upon  the  fuppofition,    that   our  Lord  had 

this  in  view,  v^hen  he  faid,  *'  Blefled   are  they  who 

have   not   feen,     and   yet  have   believed    j"    the 

words 

f[  See  alfo  Mr.  Weft's  admirable  obfervatlons  en  the  rc« 
furreftion  of  Christ. 


'^  not  feett  and^yet  havelhelieved.  \6j 

words  are  by  no  means  to  be  confined  to  this  in- 
ftance,  but  are  to  be  extended  to  all  who  believe 
in  all  ages,  through  the  word  of  thofe  who  had  feen 
Chrift  rifen.  Blefled  are  they  in  time!  and  blefled 
throughout  eternity  ! 

From  the  words  of  our  text  we  obferve, 

Firfl:,  That  though  we  have  not  fenfible  demon - 
ftration  of  the  reiurredion  of  Chrift,  yet  there  is 
fufficient  evidence   to  produce  a  rational  belief  of 
this  great  and  important  fasfb.     There  can  be  no 
doubt  that  Chrift  aroie  from  the  dead,  if  the  ac- 
count given  by  the  evangelifts  is  true.    It  is  aflert- 
ed  in    the  moft  exprefs  terms.     And  how  iuch  an 
hiftory  could  be  obtruded  on  the  world,   if  it  was 
not  true,  cannot  eafily  be  conceived.     There  is  not 
only  the  tefti.mony  of  a  number  of  honeft  lenfible 
men,  that  they  favv  Chrift  after  he  was  rifen,  con- 
verfed  with   him,   faw    him  eat,    felt  his  body,    or 
might  have  handled  it,  were  invited  to  latisfy  them- 
felves  as  much  as  they  pleafed.     There  is  not  only 
this  dired  teftimony,  but  the  refurredion  of  Chrift 
was  followed  with  a  remarkable  efFufion  of  the  Ho- 
ly Ghoft,  whereby   the  difciples   were   enabled  to 
fp?ak  with   tongues,   and  to  perform  the   moft  ex- 
traordinary miracles.     Thefe  powers,  they  expreOy 
declared,  were  in  confequence   of  the  refurredlioti 
and  afcenfion  of  Jefus.     The  miracles    they    per- 
formed   were    of   fuch  a  nature,  that  it  was  fcarcc 
poffible  they  who  were  prelent  Ibould  be  deceived, 

Efpecially  they  who  were  continually  watching  to 

en  ii  tare 


-« 


468  ^hi  Blejfednefs  of  thofe  who  have 

enfnare  them,  and  who  conftantly  oppofed  and  re- 
viled them. — If  they  were  wrought,  they  were  ah 
indubitable  evidence  that  Chrift  was  rifen,  and  con- 
fequently  was  the  promifed  Meffiah. — If  they  were 
not  wrought,  no  man  could  have  had  the  infolencie 
to  fay  they  were.  Inftead  of  being  attended  to, 
and  of  converting  any  to  the  faith  of  Chrift,  all 
would  have  rejedled  them  as  bafe  impoftors  j  it 
had  been  right  to  treat  them  as  fuch  j  and  they 
themfelves  muft  have  had  the  confcious  horror  of 
fufFering  the  juft  demerit  of  their  crimes.  Whereas 
the  gofpel  preached  by  them  had  free  courfe,  ran, 
and  was  glorified.  Multitudes  believed.  Some  of 
fuperior  charader,  with  refpedl  both  to  their  ftati- 
on  and  abilities  •,  and  even  fome  who  had  with 
cruel  zeal  oppofed  their  Mafter,  and  with  v/icked 
hands  had  crucified  and  flain  him. 

The  apoftles  could  have  no  worldly  inducement 
to  aflfert  or  propagate  a  falQiood  •,  they  amaiTed  no 
riches  ;  they  were  advanced  to  no  places  of  digni- 
ty i  they  endured  hardnefs  -,  they  were  abufed, 
fcourged,  and  treated  with  all  kinds  of  ignominy 
and  cruclcy.  They  could  cxpefl  nothing  but  per- 
fccution,  fulFerings  and  death,  if  they  profefled  to 
own  Chrid  as  their  MaHier  and  Lord. 

The  backwardnefs  of  the  difciples  to  believe  the 
refurredion  of  Chrift,  however  faulty,    is  an  argu- 
ment of  the  reality   of*  the  faCt.     It  was  a  demon- 
ftration   that  the)'  were  not  v/illing  to  be  deceiv- 
ed i 


not  fceH^^fid  yet  have  believed.  46^) 

ed  i  that  they  w&fe  cautious  in  yielding  their  af- 
knt  ;  and  confequently  that,  they  had  the  fullcft 
evidence  that  JeRis  was  rifen,  before  they  believed 
it.  They  would  rrot  believe  the  teftimony  of  their 
companions,  whom  they  knew,  and  of  whom  they 
could  have  no  reafonable  fufpicion.  They  had  re- 
peated atteftations,  and  yet  infilled  on  the  evidence 
of  their  own  lenfes.  Then,  and  not  till  then,  they 
fubmitted.  They  did  not  believe  till  the  evidence 
was  irrefiflible.  Which  circunnftance,  though  it 
lelTcned  the  virtue  of  their  affent,  yet  renders  ic 
more  convincing  to  thole  who  come  after.  Their 
unbelief  for  fo  long  a  time,  joined  with  the  efFufioa 
of  the  Holy  Ghoft,  and  the  power  with  which  they 
v;ere  endued  from  on  high,  renders  the  truth  of 
our  Saviour's  refurredion  indubitable. 

In  this  refpeft,  we  have  the  advantage  of  his  im- 
mediate followers.  They  had  not  thofe  proofs  of 
his  divine  milTion  which  we  have,  in  his  refurreftion, 
and  the  great  events  confequent  upon  it  apd  con- 
ne6ted  with  it.  Thele  are  the  greated  and  the 
higheft  evidence  of  the  truth  of  chriftianity.  An4 
therefore  many  are  of  opinion,  that  our  Saviour  re- 
fers to  them,  when  he  lays,  "  All  manner  of  blal"- 
phemy  Ihall  be  forgiven  unto  men  ;  but  the  blaf- 
phemy  againft  the  holy  Ghoft  fliall  not  be  forgiven 
unto  men  ;  and  whofoever  fpeaketh  a  v;ord  againll 
the  Son  of  man,  it  fhall  be  forgiven  him  -,  but  who- 
foever fpeaketh  againll:  the  Holy  Ghoft,  it  ftiall  not 
be  forgiv'en  him,  neither  in  tliis  world,   neither    in 


470  'The  Bkjfednefs  of  thofe  who  have 

-the  v/orld  to  come."  -f  Even  thofe,  who  rejeded 
Chrift  when  on  earth,  might  be  brought  to  con- 
viflion  and  repentance,  and  fo  obtain  forgivenefs 
ef  their  fins,  when  they  faw  the  power  of  the  Holy 
Ghoft  accompanying  his  apoftles  and  followers. 
But  our  Lord  warns  his  hearers,  that  if  they  Ihould 
blafpheme  the  Holy  Ghoft  in  his  moft  fignal  gifts 
and  operations,  by  which  he  would  bear  witnefs  to 
the  truth  of  chriftianity,  andfliould  refift  this  high- 
eft  evidence,  which  God  would  ever  vouchfafe  to 
give  ;  they  muft  be  left  in  impenitence  and  unbe- 
lief, and  be  excluded  forgivenefs.  A  confideration 
which  may  well  alarm  the  infidels  of  the  prefent 
day  ;  and  fiiould  make  us  all  careful,  not  to  con- 
tracl  their  guilt,  nor  expofe  ourfelves  to  their 
punifliment  ! 

Secondly,  There  may  be  doubts  about  the  truths 
of  religioB,  where  there  is  real  fincerity  of  heart. 
What  more  i important  truth  than  the  refurreflion 
of  Chrift  ?  and  yet  the  difciples,  who  had  followed 
our  Lord  with  fuch  affedlion  and  diligence,  were 
hardly  pcrfuaded  to  believe  it.  Thomas's  doubts 
might  proceed  from  the  great  defire  he  had  that  the 
refurreftion  ot  Chrift  might  prove  true,  and  his 
fear  of  being  difappointed.  This  was  a  right  dif- 
pofition  in  itfelf,  though  it  degenerated  into  unrea- 
lonable  diffidence,  and  even  a  perverfe  obftinacy. 
Should  not  this  teach  us  charity  towards  thofe,  wha 
may  not  immediately  embrace  truths  which  we  ap- 
prehend 
t  Matt.   12.  31,  32, 


itot  feen  and  yet  have  believed.  47 1 

prehend  of  great  importance  ?  Things  may  not 
appear  to  them  in  the  fame  ftrong  light  they  do  to 
us.  They  may  have  difficulties  which  we  have  not.' 
• — It  feems  ftrange  to  us,  that  the  apoftles  did  not 
iooner  believe  that  Chriil  was  rifen  j  but  we  have 
not  their  prejudices,  their  difappointment,  and 
wrong  notions  to  combat  with  j  we  cannot  realize 
them.  We  believe  they  were  honeft  good  men 
lonor  before.  And  may  not  others  be  under  miftakes 
when  they  err  from  the  truth,  as  we  think  ?  Every 
error  doth  not  proceed  from  a  wicked  mind,  and  it 
is  not  for  us  to  fay,  how  far  a  good  man  may  fall 
into  wrong  lentiments  in  religion.  God  may  have 
wile  ends  in  permitting  fuch  miftakes  •,  as  he  had  in 
permitting  the  diiciples  to  be  fo  unreafonably  back- 
ward in  believing  Chrift  was  rifen,  viz.  to  give  o- 
thers  ftronger  reafon  to  believe  this  important  fa6l. 
This  we  may  be  fure  of,  that  God  will  not  fuffer  a 
fincerely  good  nian  to  continue  in  an  error  which 
would  prove  fatal.  "  If  any  man  will  do  his  will, 
he  fliall  know  of  the  doflrine  whether  it  be  of 
God."  It  becomes  us  to  be  very  cautious,  ho^ 
we  determine  any  point  to  be  fundamental,  which 
God  hath  not  determined  to  be  fo. 

I  may  properly  add  here,  That  a  truth  may  be 
fundamental  under  feme  circumftances,  which  is  not 
under  others.  The  refurreflion  of  Chrift, tho*  plain- 
ly taught  by  him,  was  not  a  fundamental  dodrine 
before  his  death  :  The  belief  of  it  was  not  necefla- 


472  The  Blejfednefs  of  thofe  who  havi 

ry  to  denominate  theapoftles  good  men,  when  they 
denied  it.  And  yet  the  apoftle  Paul  tells  us  it  was 
afterwards.  "  If  Chrift  be  not  r^ifed,  yqur  faith  is 
vain, ye  are  yet  in  yourfins."l|  The  reafon  is  plain; 
Their  circumftances  and  our*s  are  very  di^erent. 
We  have  not  their  pre-con(:eived  notions  to  op- 
pofe  J  and  we  have  means  of  conviiflion  which  they 
had  not. — il  further  argument  this  to  mutual  can- 
dor and  forbearance.  As  we  cannot  exadtly  tell 
the  circumftances  and  prejudices  w.hich  other  m.eii 
are  under,  it  is  beft  not  to  judge  or  cenfure  our 
brethren  •,  but  to  leave  them  toHinivWho  "is  a  God 
of  knowlege,  and  by  whom  adions  are  weighed.'* 

Thirdly,  Weobferve,that  to  yield  our  aflent,  wheq 
ive  have  proper  moral  evidence,  is  more  comnien4^ 
ble,  than  to  infift  on  the  evidence  of  fenfe.  We  all 
thinkThpmas,  and  indeed  all  the  dilciples  faulty,  in 
being  fo  backward  to  believe,  when  they  had  fuch 
evidence  of  our  Saviour's  relurreftion.  Our  Lord 
feverely  rebuked  the  two  difciples,  with  whom  he 
Walked  in  the  way  to  Emmaus,  "  O  fools,  and  flow 
OT  heart  to  believe  all  that  the  prophets  havefpoken  ! 
ought  notChrifl  to  have  fufFered  thefc  things,  and  to 
enter  into  his  glory  ?"  f  There  is  no  doubt  but  we 
may  have  fufiicient  moral  evidence  of  the  truth  of 
fads,  where  we  have  not  the  evidence  of  {tn(t.  We 
continually  act  upon  this  fuppolition — We  go  upon 
the  teftimony  of  others — We  reafon  from  things 
we  know  i  and  are  convinced,  by  fuch  rational  de- 

dudions, 
'J  I  Cor.   15.   17.  f  Luke  24.  25,  26. 


not  feen  and  yet  have  believed.  '47^ 

duAions,  of  many  truths,  which  we  fliould  other- 
wife  be  ignorant  of — We  argue  from  principles 
that  are  felf-evident.  On  this  foundation  we  raife 
our  fuperftrudure.  We  think  any  conclufion  juft, 
which  is  properly. .deduced  from  premifes  that  are 
true.  We  yield  owi-  aflent  to  truths  which  appear 
to  follow  from  other  truths.— And  we  do  right.—*, 
If  we  determine  to  believe,  only  where  we  have 
fenfible  evidence,  we  Ihall  deny  a  God,  a  Provi- 
dence, and  almoft  every  truth  of  natural  and  re- 
vealed religion.  According  to  this  rule,  we  muft 
rejefl  all  thofe  fa(5ts  which  are  conveyed  to  us  in 
hiflory,  and  involve  ourlelves  in  endlefs  confufion 
and  abfurdity  :  One  born  blind  muft  deny  that  the 
fun  ever  rifes  and  fets  ;  or  that  there  is  any  fuch 
thing  as  light  :  The  eaftern  monarch  who  lived  ia 
a  warm  climate,  was  quite  right  in  refufing  to  be- 
lieve the  firft  relations  concerning  the  effects  of 
froft  •,  and  we  could  not  have  blamed  him  for  put- 
ting the  prieft  to  death,  who  affirmed  that  in  the 
country  from  whence  he  came  the  waters  were 
congealed  into  folid  ice,  as  he  would  certainly  have 
done,  if  the  teftimony  of  others  had  not  corrobora-* 
ted  the  declaration  of  the  prieft,  and  the  Prince 
had  not  been  favored,  with  underftanding  enough 
to  yield  to  their  united  teftimony,  and  to  believe  a 
thing  ^e  had  not  feen,  though  at  firft  he  thoughfi 
it  impoflible. 

A  man  who  yields  to  rational  evidence  without  fee* 

iDg,  fhews  greater  fimplicity,  candor,  and  wifdorn* 

N  n  n  than 


V 


474  ^^^  Bkjfednefs  of  thofe  who  have 

than  he  who  infifts   on  ocular   demonftrafion,  af- 
ter  fufficient  evidence  of  another  kind  hath  been 
propolcd  to  him.  Where  there  is  an  attentive  can- 
did mind,  open  to  rational  conviftion,    it  argues  a^ 
love   of  truth,  which   is   a   v'  "uous    difpofition.' 
Whereas  when  we  believe  only  .;hat  we  have  fecn, 
there  is  fcarce  room  for  the  exercile  of  virtue  at  all. 
We  aflent  becaufe  we  cannot  Help  affenting.    Such' 
a  rational  faith,  or  a  faith  founded  on  proper  moral 
evidence  is  more  virtuous,   and  confequently  more 
acceptable  to  God,  in  proportion  to  the  difficulties 
it  furmounts,  and  the  temptations  it  meets  withvto 
infidelity. 

God  faw  fit  to  afford  fenfible  evidence  of  the  re- 
furreflion  of  Chrift  to  but  few  comparatively  ;  but. 
their  tedimony,  in  connexion  with  its  concomitants 
and  confcquences,  is  a  fufficient  ground  of  a  ratio- 
nal belief  j  and  the  nature  of  the  thing  acjmits  of 
rp  other  proof.  In  .order  to  give  every  one  the  e- 
vidence  of  fenfe,  which  fome  fceptical  men  urge  as 
jfecefTary,  Jefus  mufl:  have  left  the  realms  of  blifs 
and  glory,  where  his  prefence  is  fo  much  needed 
for  us  :  He  mufl  have  been  continually  dying  and 
rifing  from  the  dead  :  And  in  that  cafe*  it  is  much 
to  be  queftioned,  whether  the  comnionnefs  of  the 
event  would  not  have  rendered  men  lefs  attentive 
to  it.  So  we  obferve  the  conftant  rifing  and  fetting 
of  the  fun,  moon,  and  ftars,   with  much  kis  atten- 

tiOHj 


not.  feen  and  yet  have^  hlkvsd,  i^y^ 

tion,  thaniwe  do  the  appearance  of  a  comet.  Tlio* 
the  co^iiant  regular  motion  of  the  former^  affordj 
a  miich  ftronger  proof  of  the  ppy^er  and  goodnefs 
of  God,  than  tlf^unknown  wanderings  of  the  latter, 

^i'liiriis  no  end  of  gratifying  the  perverfe  hu- 
mours olF  men  ;  they  infift  on  one  thing  after  ano- 
ther i  and  fonie  will  never  be  fatisfied.     They  raiifc 
obje9:ions  contrary  tdafrreafori  and  "cortirtlon  fenfe; 
and '  iif '  thfey  can  but  perfuade  others  to  difbelievc 
chriftianfty,  they  give  themfclves  no  concern,  tho* 
they  are  left  without  any  religion— any  principles 
at  all.     What  advantage  thefe  men  can  propofe  to 
themfclves  or   to  the   worlds  if 'they-fhould   gain 
their   point,    it   is  hard  to  fay  ;  6r  wiiaf  good  end 
could  be  anfwered.  Such  a  ftate  of  abfolute  uncer- 
tainty and  doubt  would  be  mod  uncomfortable  to 
individuals,  and  greatl/  prejudicial  to  fociecy.     It 
can  hardly  be  fuppofed,  that  perfons  of  fuch  an  un- 
happy caft  of  mind,  would  bs  influenced  by  any  e- 
vidence,  which  it  would  be  agreable  to  the  charac- 
ter of  the  all-wife  God  to  give  them.     They    who 
reje6t  the  teftimonies  we  have  of  the  truth   of  the 
fads  recorded  in  the  new-teftament,  would  fcarce 
be  convinced  by  any  other.     Men  who  are  not  in- 
fluenced by  the  ftanding  means  of  religion,  v.'ould 
not  be  influenced  by  any  rational  methods   at   al!, 
*'  If  they  hear  not  Mofes  and  the  prophets,  neither 
will  they  be  perfuaded,  though  one  rofe  from  the 
dead."  f    The  infidelity   of  the   molt  proiceeds 

nat 
'\  Luke  i6.  31. 


'47^  ^^^  Bleffed^efs  of  thofe  who  have 

not  from  any  dcfe<ft  in  revelation,  or  in  the  eviden- 
ces ot  it,  bur  from  the  pcrverfcnefs  and  obftinacy 
of  their  own  minds. 


Fourthly,  We  oblerve  the  blefling  which  our 
Saviour  pronounces  on  thofe  who  have  not  feen, 
and  yet  have  believed.  It  is  matter  of  unfpeaka- 
ble  joy,  that  there  is  a  Saviour  born  into  our  apof- 
tate  world.  That  he  "  was  delivered  for  our  of- 
fences, and  rajfed  again  for  our  juftification.".  They 
•were  blefled,  who  faw  Chrift's  day  and  embraced 
him  as  their  Saviour  and  Lord,  but  the  foundation 
of  their  ble0ednefs  was  not  their  feeing  Chrift  with 
their  bodily  eyes  ;  it  was  their  belief  of  things 
which  were  not  feen.  Thofe  things  in  Chrift  which 
were  the  proper  realon  for  their  truHing  and  re- 
joicing in  him,  who  lived  in  the  time  of  his  dwell- 
ing with  man  upon  earth,  were  always  invifible, 
and  entirely  matters  of  faith  to  them,  as  they  are 
to  us.  They  nad  much  greater  reafoa  to  rejoice 
en  account  of  thofe  truths,  which  were  revealed 
concerning  Chrirt,  and  which  were  not  objcdls  of 
their  k-ciks^  than  on  account  of  what  they  faW  and 
heard. 

It  was  a  reafonable  foundation  of  joy,  that  one 
was  come  into  the  world  who  taught  the  will  of 
God  In  fo  perfe«5l  a  manner,  and  who  gave  fuch 
full  demonRraiicn  of  his  divine  power  :  But  it  was, 

evei^ 


TK^t  feei^and  yet  ha^e  helieved.  477 

tven  then,  i/atcer  of  greater  joy,  that  he  came — To 
fave  thei*^from  their  fins  by  the  power  of  his  grace 
— To  make  atonement  for  their  offences — ^To  af- 
furc  them,  that  God  was  through  him  feconciling 
the  world  to  himfelf,  not  imputing  their  trefpaffes 
to  them — and  to  give  them  the  hopes  of  a  blefled 
immortality.  And  thefe  dodrines  were  proper 
objeds  of  faith.  Though  Chrift  wrought  fuch  ftu- 
pendous  miracles,  which  were  feen  and  known  ; 
yet  none  could  fee,  with  their  bodily  eyes,  the  dig- 
nity of  his  perfon,  or  the  excellency  and' impor- 
tance of  his  character.  Thefe  were  things  pro- 
pofed  to  their  faith  -,  and  were  to  be  argued  from 
the  teftimony  which  God  gave  in  thofe  great 
and  vifible  effeds. 


.  Nor  was  faith  in  Chrift  the  neceffary  or  certain 
cffeft  of  feeing  what  he  did,  or  of  hearing  what  he 
taught.  Many  who  heard  his  doctrines,  and  were 
witnefles  of  his  miracles,  refufed  to  own  him  in  the 
charader  of  the.  Mefliah,  they  treated  him  as  an 
impoftor,  and  afcribed  the  iupernatural  works 
wrought  by  him  to  the  power  of  Satan.  When 
Peter  made  that  noble  confefTion,  "  Thou  arc 
Chrift,  the  Son  of  the  living  God.  Jefus  an- 
fwered  and  faid  unto  him,  Blefied  arc  thou  Simon 
Bar-jona,  for  flefli  and  blood  haih  not  revealed  \t 
unto  thee,  but  my  Father  v/hich  is  in  heaven."  J 

They 

%  Matt.  16.  16,  17, 


478  The  BJeJfednefs 'Of  thofe  who  ha'i^t 

They  who  rejected  him  were  without  cxcufe,  a£» 
cer  the  evidences  he  gave  of  his  divine  miflion,  in 
not  believing  the  teftimony  of  God  concerning 
him.  But  is  not  the  cafe  the  fame,  with  thole  who 
reject  him  now  ?  Though  we  are  not.  eye-vyitneflfes 
of  his  miracles  ;  though  we  do  not  hear  the  graci- 
pus  words  which  proceeded  out  of  his  mouth  ;  yet 
they  are  tranfmitted  to  us,  from  thofe  who  were 
witnefles  of  them,  with  fuch  marks  of  authenticity, 
as  are  fufficient  to  afford  matter  of  rational  convic* 
tion  to  every  upright  and  attentive  mind.  We 
have  enough  laid  of  Ch rift  in  the  word  of  God, 
and  that  with  fuch  divine  atteftations,  as,will  com-f 
mand  an  aflent,  fo  far  as  means  can  go.  The  dif^ 
advantage,  therefore,  which  we  lay  under,  with  rer 
gard  to  thofe  who  lived  in  our  Saviour's  day,  is  not 
fo  great,  as  we  are  apt  to  imagine.  Since  we  have 
fufficient  moral  evidence  of  the  truth  of  what  was 
then  delivered  and  done  ;  and  thofe  things  inChrift 
which  are  of  the  greateft  importance,  were  then  a3 
well  as  now,  the  immediate  objeds  of  faith,  and  not 
of  fenfe  ;  and  are  of  fuch  a  nature,  as  that  a  fight 
of  him,  and  an  attendance  on  his  perfonal  mi- 
niftry, '  would  not  certainly  produce  a  belief  of 
them.  We  are  as  capable  of  attending  to  the  evi- 
dence we  have,  and  of  aflenting  to  thefe  truths,  a^ 
we  (hould  have  been  if  we  had  lived   in  that  day* 


It  is  by  faith  only,  we  can  view  him  as  appoint- 
ed by  the  Father  t©  the  work  of  redemption — It  is 

H 


not  fee'n  and  yet  have  helieved,  47^ 

by  faith  only,  we  can  fee  his  fitnefs  to  be  a  Me- 
diator and  Saviour — It  is  bj^  faith,  we  fee  that  he 
hath  paid  the  price  of  our  redemption — It  is  by 
faith  only,   we   can  furvey  the  promifes  which  arc 
gtcat  and  precious,  and  that  we  can  have  a  profpeft 
of  that  future  ftate  of  immortal  life  and  happinef* 
which  the  gofpel  reveals  and  offers.     When  a  good*' 
nian  is  perfuaded  of  thefe  truths, and  at  the  fametimc 
is  fatisfied  from  himfelf  that  he  hath  an  intereft  in 
the  promifes,  he  may  rejoice  with  exceeding  great 
joy ,' thocigh  he  dotli  not  fee  Chrift  with  his  bodily 
eyes,  or  hath  not  fenfible  evidence  of  his  refurrefti- 
cn.     "  Whom  having   not  feen,   ye   love  :    In 
whom,  though  now  ye  fee  him  not,  yet  believing, 
ye  rejoice  with  joy  unfpeakable  and  full  of  glory."  § 

Inftead  of  finding  fault  that  we  did  not  live  in 
Chrift's  day,  that  we  had  not  ocular  demonftration 
of  his  miracles,  and  were  not  favored  with  his  per- 
fonal  inftruftion,  let  us  be  thankful  for  the  great 
advantages  we  have,  and  which  we  enjoy  without 
fear  or  moleftation.  Let  us  improve  the  means 
which  God  vouchfafes  us,  of  attaining  to  the  per- 
fedien  of  our  nature  in  holinefs  and  happiri^fs. 
"  Let  us  fear,  left  a  promife  being  left  us  of  en- 
tering into  his  reft,  anyof  you  Ihouldfeem  to  come 
fhort  of  it,"  J  If  we  mifs  of  immortal  life  and 
glory,  it  will  not  be  owing  to  a  defed  of  means, 
but     to    our    own    perverfenefs    and   obftinacy, 

Tliey 
I  I  Pet.  I.  8.  J  Hcb.  4.  I, 


4Bo        The  Bkjfednefs  of  thofe  who  have,  Ucl 

"  They  fhall  cptyie  from  the  eafl:,  and  from  the  well:, 
and  from  the  north ,  and  from  the  fouth,  and  Ihall 
fit  down  in  the  kingdom  of  God  i"  when  many 
who  ha^  eaten  and  drank  in  Chrift's  prefence,  who 
fat  under  his  gracious  inftru6tion,  and  fome  who 
were  employed  by  him  to  preach  the  goipcJ  of  the 
kingdom,  who  prophefied  in  his  name,  and  in  his 
name  have  cafl:  out  devils,  and  in  his  name  have 
done  many  wonderful  works,  will  be  rejeded  in 
that  fevere  language,  "  Depart  from  me  ye  that 
work  iniquity."     Blessed  are  they  that  have 

NOT   SEEN,    AND    YET    HAVE    BELIEVED. 


.  1 


■^    "■    TW'Y"--'- 


S8i)!ytV?  "1?H' 


